1 


fe-^4^' 


/^•.//.2.5 


>/>  PRINCETON.  N.J.  *^ 


Purchased  by  the  Mary  Cheves  Dulles  Fund. 


Di'vision 


Section- 


sec 


The  Hand  op  Illumination  —  The  Divine  Hand 

The  Shadow  of  which  is  Error  and  Impurity  —  The  Devil. 


PHALLIC    WORSHIP 

(       DF 


AN  OUTLINE  OF  THE 


WORSHIP  OF  THE  GENERATIVE  ORGANS, 

As  Being,  or  as  Representing,  the  Divine  Creator,  with  Suggestions  as  to  the  Influence 

of  the  Phallic  Idea  on  Keligious  Creeds,  Ceremonies,  Customs 

and  Symbolism—  Past  and  Present. 


ROBERT  ALLEN  CAMPBELL,  C.  E. 


ILLUSTRATED  WITH  200  ENGRAVINGS. 


In  Science,  Philosophy  and  Religion, 

The  truth,  the  whole  truth,  nothing  but  the  truth. 


ST.  LOUIS: 
R.  A.  CAMl'BELL  &  COMPANY. 


Copyi-ighted  by 
R.  A.  CAMPBELL, 

-      1887. 


PREFACE. 


THE  aim  of  this  work  is  simply  to  present  a  popular 
sketch  of  the  history,  customs,  and  symbolism  of 
Phallic  Worship  —  past  and  present  —  written  in  plain 
English. 

Most  of  the  facts  and  illustrations  given  are  already 
in  print.  Some  of  them  have  come  down  by  tradition 
from  the  remote  past.  Many  are  taken  fi'om  modern, 
and  some  from  recent,  publications.  Without  using 
quotation  marks,  or  announcing  special  credits  in  de- 
tail, the  author  desires  to  say  that  he  has  quoted  a  truth, 
culled  a  fact,  borrowed  an  illustration,  and  adopted  an 
interpretation  wherever  found  or  by  whomsoever  before 
stated  —  and  often  in  nearly,  or  even  exactly,  the  words 
of  the  earlier  writer.  Those  who  are  familiar  with 
Higgin's  Anacalypsis  and  his  Celtic  Druids,  Payne 
Knight's  Worship  of  Priapus  and  his  Symbolic  Lan- 
guage, Furlong's  Rivers  of  Life,  Liman's  Ancient 
Faiths  and  his  other  kindred  works,  Lajard's  Culte  de 
Venus,  Dulaure's  Divinites  Generatrices  chez  les  An- 
ciens  et  les  Modernes,  Hargrave  Jenning'sRosicrucians 

(5) 


G  PEEFACE. 

and  his  Phallicism,  etc.,  will  readily  recognize  the 
sources  from  which  much  in  this  work  has  been  culled. 

All  these  works,  while  of  the  highest  merit  as  to 
scholarship  and  reliability,  are  not  popular ;  for  they  are 
redundant  with  masses  of  minutia  which,  while  impor- 
tant and  of  essential  necessity  to  the  student  making 
an  exhaustive  examination  of  the  subject,  are  burden- 
some and  confusing  to  the  general  reader.  These 
works,  too,  are  plentifully  interlarded  with  multitudin- 
ous quotations,  descriptions,  and  suggestions  in  foreign 
or  dead  languages  —  thus  veiling  from  all  but  the  ac- 
complished linguist  much  of  interest  and  of  importance 
to  a  fair  understanding  of  this  subject. 

This  work  is  intended,  then,  for  the  honorable  and  in- 
telligent general  reader  who  desires  a  fairly  full  outline 
of  this  interesting  and  important  department  of  relig- 
ious, social,  and  political  knowledge  —  in  English  — 
and  without  the  constant  veiling  of  socially  tabooed 
ideas,  organs,  and  operations  in  other  languages. 

This  work  is  not  meant  for  the  instruction  of  the 
erudite  and  exhaustive  student  who  wants  a  complete 
catalogue  of  facts,  dates,  and  names.  Such  readers  are 
referred  to  the  works  named  above. 

Kor  is  this  book  meant  for  the  young,  the  ignorant, 
or  the  evil-minded ;  for  it  necessarily  treats  very  fully, 
and  in   very   plain  English,  upon   topics  and  natural 


PREFACE.  7 

operations  that  —  in  this  day  —  are  denied  discussion  in 
a  promiscuous  assembly. 

As  to  the  importance  and  dignity  of  the  theme,  and 
hence  the  propriety  of  its  treatment  —  which  some  may 
question  ;  and  as  to  its  purity,  which  many  will  ques- 
tion —  the  author  simply  quotes  Hargra\  e  Jennings  — 
whose  learning  and  purity  no  one  who  knows  him 
^vill  question  —  and  whose  extensive  and  patient  study 
of  this  and  kindred  subjects  renders  his  opinion  valu- 
able.    He  says :  — 

"  It  may  be  boldly  asserted  that  there  is  not  a  relig- 
ion that  does  not  spring  from  the  sexual  distinction. 
There  is  not  a  form,  an  idea,  a  grace,  a  sentiment,  a 
felicity  in  art  which  is  not  owing,  in  one  form  or  another, 
to  Phallicism,  and  its  means  of  indication,  which,  at 
one  time,  in  the  monuments  —  statntesque  or  architect- 
ural—  covered  the  whole  earth.  All  this  has  been  ig- 
nored—  averted  from  —  carefully  concealed  (together 
with  the  philosophy  Avhich  went  with  it)  because  it  was 
judged  indecent.  As  if  anytliing  seriously  resting  in 
nature,  and  being  notoriously  everything  in  nature  and 
art  (everything,  at  least,  that  is  grand  and  beautiful), 
could  be  —  apart  from  the  mind  making  it  so  —  inde- 
cent." 


CONTENTS. 


Preface, 

Definitions, 

Introduction, 


Page. 

3 

13 

21 


The  Pillar, 
The  Triad, 
The  Triangle, 
The  Cross, 
The  Serpent, 


CHAPTEE  I. 

THE   FIVE    GREAT   SYMBOLS. 


49 
66 
62 
69 
76 


CHAPTER  II. 


GENERAL    DIFFUSIOX   AND    MODIFIED   FORMS    OF 
PHALLIC    SYMBOLS. 

The  Pillar,  .......       81 

The  Cross,  .  .  .  .  .  .  91 

Serpent  Symbols,  .  .  .  .  .  .101 

Miscellaneous  Symbols,         .  .  .  ,  .  lOG 

(5') 


10 


CONTENTS. 


CHAPTER  III. 

PHALLIC    CULTS    AND    CEREMONIES. 

Page. 
Phallism  in  India,  ......      121 

Phallism  in  Egypt,  .  .  .  .  .  141 

Pliallism  in  Assyria,  Phoenicia,  Syria,  Babylon,  and  Phrygia,   .      151 
Pliallisiu  Among  the  Jews,  ....  167 

Greek  and  Roman  Phallism,       .  .  .  .  .174 

Non-Phallic  Zoroasterism,  .  .  .  .  191 

Middle  Age  and  Modern  Phallism,         ....     193 


LIST  OF  ILLUSTRATIONS. 


Figure. 


Page. 


Frontispiece. 

2-9. 

Pillar  and  Triadic  Symbols, 

61 

10-19. 

Yonic  Symbols, 

66,  67 

20-31. 

LiNGA-Yoni  Symbols, 

67 

32-43. 

YoNi-Linga  Symbols, 

.       68 

44-49. 

LiNGA-YoNi  Symbols, 

69 

50-57. 

Linga-in-Yoni  Symbols, 

71,  72 

58. 

The  Cross,           .             .             .             . 

73 

59. 

The  Cobra  de  Capella, 

.        78 

60. 

Stonehenge,  England,     , 

82 

61-63. 

Irish  Round  Towers, 

.       82 

64-65. 

Newton  Stone,  Scotland, 

82 

66. 

Rude  Stone,  England, 

.       83 

67. 

Innis  Mura  Stone,  Ireland, 

83 

68. 

Pillar,  Kerry  County,  Ireland, 

.       83 

69-71. 

Phallic  Monuments,  Pompeii, 

83 

72. 

Parthian  Linga, 

.       84 

73-74. 

Linga  and  Sun-stone,  Figi  Islands, 

84 

75. 

Sivaic  Shrine,  India, 

.       84 

76-77. 

Linga- Yoni  Temples,  India, 

85 

78. 

Menhir  Temple,  Petrea, 

.       85 

79. 

Rude  Linga-in-Yoni,  Gothland, 

85 

CONTENTS. 

11 

Figure. 

Page. 

80. 

Sacred  Hill,  Karnak,  Egypt, 

.        85 

81. 

Linga-Yoni  Picture,  Rome, 

86 

82. 

Liuga  and  Yoni  Stones,  Gozo, 

.        86 

83. 

Pliallic  Column,  Ciizco, 

87 

84-85. 

Phallic  Shrines,  Mexico, 

.       87 

86-87. 

Ta-Akoa  and  Ta-rao,  Polynesia, 

89 

88. 

The  Cross,    ..... 

91 

89-94. 

Crux  Ansata,       .... 

92 

95-96. 

Egyptian  Crosses,     .... 

.       93 

97. 

Hindu  Cross  —  simple,    . 

93 

98. 

Xaca  Cross,                .... 

.       93 

99-100. 

Assyrian  Crosses, 

93 

101. 

Ancient  Cross,  Egypt, 

93 

102. 

Ezekiel's  Tau,      .... 

94 

103. 

Thor's  Hammer,  Norslaud, 

94 

104. 

Original  Greek  Cross,     .              .    ^         . 

94 

105. 

Maltese  Cross  —  Triadic,      .              .       "       . 

.       95 

108. 

Greek  Cross — Triadic, 

95 

107. 

Latin  Cross  —  Triadic, 

.       95 

108. 

Templar's  Cross, 

95 

109. 

Linga-Yoni  Cross  —  elaborate, 

.       96 

110-113. 

Linga-Yi^ni  Crosses, 

96,  97 

114. 

Hindu  Cross,  Ancient, 

.       97 

115. 

Cross  and  Crescent,  Greek  Church, 

97 

116. 

Middle  Age  Cross, 

.       97 

117-118. 

Hindu  Crosses, 

98 

119-141. 

Linga-in-Yoni  Symbols,  India, 

98-100 

142. 

Impregnation  of  Mary  —  Catholic, 

100 

143. 

The  Serpent,              .... 

.     101 

144. 

Paternity,               .... 

102 

145. 

Wisdom,       ..... 

.      102 

146. 

Rod  of  Life,         .... 

102 

147. 

Roman  Standard,      .... 

.      103 

148. 

Tree  of  Life  and  Serpent, 

103 

149. 

Staff  of  Salvation, 

.      103 

150. 

Trident  of  Jupiter, 

103 

151. 

Fire  Pillar,                 .... 

.     103 

152. 

The  Temptation, 

104 

153. 

Serpent  Goddess  —  or  "Witch, 

.     104 

154. 

Serpent,  Sun  and  Moon  —  Gem, 

104 

155. 

Serpent  and  Pillar  —  Gem, 

.      106 

156. 

Serpent,  Tree,  Pillar  and  Ark  — Gem, 

106 

12 


CONTENTS. 


Figure. 

157-161.  Crozier  —  five  forms, 

162.  Divining  Rod,     . 

163.  Indian  Amulet, 

164.  The  "  Great  Four  "  Emblem, 

165.  Staff  of  Isis, 

166.  The  Arrow, 

167.  The  Steering  Oar, 

168.  The  Hammer,      . 

169.  The  Staff  in  the  Ring, 
170-171.  Tlie  Sun  and  Moon, 

172.  The  Crescent  Moon, 

173-177.  Phallic  Triads, 

178-182.  Phallic  Triads  —  India, 

183.  Masculine  Hand, 

184.  Triadic-Yonic  Hand, 

185.  Horseshoe, 

186.  Vesica  Picis  —  Hindu, 

187.  Another  Form  of  same, 

188.  Vesica  Picis  —  Catholic  Picture, 

189.  Vesica  Picis  —  Catholic  Medal, 

190.  Yoni  Worship, 
191-192.  Concha  Veneris, 

193.  Cornucopia, 

194.  Feminine  Hand, 
195-196.  The  Eye, 

197.  Shekel,  Seven-branched  Palm,  Jewish, 

198.  Time  and  Truth  Worshiping  Siva,  India, 

199.  Maia  Worshiping  the  Linga,  India, 

200.  Temple  of  Peace,  Thibet,      . 

201.  The  Masculine  Hand,  India, 

202.  The  Yonic  Charm  Hand,  India, 
203-205.  Linga-in-Yoni,  India, 

206.  Ardanari-Iswari,  India, 

207.  Addha-Nari,  India, 
208-209.  The  Tortoise,  India, 

210.  Isis  and  Horus,  Egypt,   . 

211-213.  The  Sistrum  of  Isis,  Egypt, 

214.  The  Grove, 

215.  The  Worship  of  the  Grove, 

216.  The  Royal  Collar, 

217.  Triune  Design, 

218.  Babylonian  Gem, 

219.  Ancient  Gem, 


DEFINITIONS 


RELIGION   AND    WORSHIP. 

RELIGION  is  man's  worship  of  invisible  power  or 
powers,  or  of  an  invisible  bein^  or  beings  — 
which  he  conceives  of  as  like  himself,  bnt  superior  to 
himself ;  and  which  he  usually  denommates  God  —  or 
the  gods  —  or  the  divine. 

Worship  consists  of  the  adoration  bestowed  upon  this 
divine ;  of  thanks  for  favoi-s  received  and  prayers  for 
favors  desired  from  this  divine,  and  of  obedience  offered 
or  rendered  to  the  supposed  requirements  of  this  divine 
power  or  person  —  conceived  of  by  the  worshiper  —  as 
like  himself,  but  superior  to  himself. 

One's  religion  and  worship  will,  therefore,  depend 
upon  his  conception  of  the  attributes  of  the  divine. 
One's  conception  of  the  divine  attributes  will  depend 
upon  the  unfolding  and  development  of  his  conceptions 
of  man  and  his  attributes. 

One  cannot  conceive  of  the  divine  with  any  attribute, 
the  germ  at  least  of  which  he  has  not  recognized  in 
man,  any  more  than  a  blind  man,  who  had  never  heard 
of  light  or  color,  could  conceive  of  a  being  endowed 
with  sensual  vision. 

(13) 


14  RELIGION  AND  WORSHIP. 

Let  the  reader  understand  here,  that  this  is  not  a 
statement  as  to  anything  the  divine  is  —  or  may  be ;  but 
simply  as  to  man's  conception  of  the  divine. 

As  tlie  ancients  did  not  conceive  of  an  infinite  divine 
being,  they  naturally  thought  of  a  number  of  gods, 
each  greater  and  moi-e  powerful  than  man,  but  still,  like 
man  —  swayed  by  like  motives  and  subject  to  similar 
limitations  —  each  endowed  with  certain  special  powers, 
and  with  evil  as  well  as  good  attributes ;  and  always 
sexed  —  masculine  or  feminine.  When  these  evil  attri- 
butes were  supposed  to  predominate  in  any  god  he  was 
feared  and  avoided  ;  and  they  called  that  being  a  demon. 

All  ancient  cults  —  and  most  modern  as  well  —  recog- 
nize one  among  the  good  gods  as  being  especially 
superior"^^ — the  god  of  gods;  and  likewise  one  among 
the  evil  gods  as  being  especially  malignant  —  the  woret 
of  demons  —  a  devil. 

The  earliest  worshipers  probably  made  or  adopted 
some  physical  entities  which  they  regarded  as  gods. 
As  their  ideas  unfolded,  these  images  were  retained  as 
representing  the  conceived  of,  but  invisible,  powers  or 
persons  which  they  came  to  think  upon  as  divine. 
Then  symbols  were  introduced  to  represent  the  images, 
as  well  as  the  unseen,  but  believed  in,  gods ;  and  the 
gods  were  more  fidly  defined.  That  is,  images  were 
replaced  by  definitions  of  the  gods,  and  the  statements 
of  the  divines'  attributes  were  formulated  in  dogmas ; 
and  these  definitions  and  dogmas  were  taught  and  im- 
pressed in  ceremonies. 

The  religious  world  of  to-day  —  even  the  Christian 


RELIGION  AND  WORSHIP.  15 

world — has  not  outgrown  these  conditions.  The  attri- 
butes of  the  divine  are  still  defined  as  those  of  a  good, 
mse,  and  powerful  man  —  only  complete  in  aggregate 
and  infinite  in  degree.  God  is  defined  as  one,  but  there 
is  a  polytheistic  personalization  of  his  attributes  as 
Father,  Son  and  Spirit  —  each  of  whom  have  sj^ecial 
and  clearly  defined  characteristics,  which  are  essentially 
distinct,  as  ruler,  advocate,  witness  —  the  offended  king, 
unyieldingly  exacting  justice  —  the  merciful  mai'tyr,  by 
works  of  supererogation,  securiug  the  criminars  par- 
don—  the  enlightener,  making  this  fact  and  its  con- 
ditions known  to  man.  Each  of  these  persons  is  in  a 
way  considered  supreme  in  his  own  domain  ;  but  when, 
i-egarded  as  compared  with  each  other,  the  Father  is  the 
head  —  Lord  of  Lords  —  God  over  all.  God  is  defined 
as  infinite  (as  if  infinity  could  be  defined),  still  his 
powers  are  clearly  and  definitely  limited  —  not  only  in 
each  of  the  three  personalized  attributes,  but  as  to  the 
aggregate.  God  is  defined  as  masculine,  and  all  his 
names  —  Father,  Son  and  Spirit  —  are  of  that  gender. 
Material  images  representing  God  are  generally  dis- 
carded, and  by  most  denominations  denounced ;  but 
dogmatic  definitions  —  man-made,  verbal,  or  intellectual 
images  —  of  God  are  held  as  sacred  and  defended  as 
valiantly  as  ever  pagans  protected  their  idols.  As  it 
is  clearly  illogical  to  define  a  perfectly  good,  wise,  and 
powerful  God  as  having  any  evil  or  weak  attributes, 
these  latter  —  which  again  are  only  those  recognized  in 
man  —  are  recognized  as  aggregated  in  evil  spirits  — 
more  wicked   than   men  —  or,  as   they  are   generally 


16  RELIGION  AND  WORSHIP. 

called,  demons,  and  among  whom  the  chief  and  ruler 
is  —  the  Devil. 

This  is  not  written  in  a  spirit  of  adverse  criticism ; 
but  simply  to  illustrate  that  —  the  peculiarities  of  man's 
mind,  which  in  early  days  multiplied  gods  —  of  compara- 
tive rank — giving  them  each  human  characteristics, 
good  and  bad  —  allotting  to  each  one  of  them  special 
powers  and  performances  in  the  creation  of  man  and 
matter  —  and  striving,  by  imagery,  material  or  verbal, 
to  describe  them  and  their  attributes  —  is  still  man's 
peculiarity  of  mind  in  the  foremost  religion  and  civiliza- 
tion. 

By  phallic  religion  in  this  book  is  meant  any  cult  in 
which  the* human  generative  organs  (male  or  female), 
their  use,  realistic  images  representing  them,  or  sym- 
bols indicating  them,  form  an  essential  or  important 
factor  in  the  dogmas  or  ceremonies. 

Phallic  worship,  in  its  origin  and  early  use,  was  as 
pure  in  its  intent  and  as  reverent  in  its  ceremonies,  as 
far  removed  from  anything  then  looked  upon  as  trivial 
or  unclean  in  its  symbolism,  as  is  the  worship  and  sym- 
bolism of  to-day.  No  people,  however  ignorant  and 
savage,  would  deliberately  allow  —  much  less  designed- 
ly introduce  —  any  ceremony  in  their  worship  which 
appeared  in  their  eyes  as  degrading. 

The  dogmas  entertained  by  the  "  poor  heathen  "  of 
primitive  ages  —  which,  to  our  enlightened  minds,  seem 
absurd,  and  the  ceremonies  by  them  practiced — which, 
in  this  day,  would  be  immoral  or  indecent,  were  —  to 
those  who  believed  in  and  practiced  them  —  as  dear  and 


RELIGION  AND  WORSHIP.  17 

necessary  as  are  now  the  modern  creeds  and  ceremonies 
to  the  more  enlightened  worshipers  of  to-day.  They 
could  not  then,  as  they  cannot  now,  he  dislodged  hy  de- 
nunciations. 

The  only  way  to  rectify  the  creeds  and  purify  the 
conduct  and  ceremonies  of  worship  is  by  the  enlight- 
ened and  earnest  teacher  leading  the  ignorant  sec- 
tarian to  a  higher  development,  so  he  can  see  the  truth 
in  a  clearer  and  broader  light ;  and,  therefore,  enabling 
him  to  intei-pret  his  old  dogmas  anew  or  to  form  newer 
and  holier  creeds  —  and  hence  modify  and  purify  his 
worship  accordingly. 

Divine  truth,  as  man  sees  and  interprets  it,  is  the  soul 
of  all  worship  —  past,  present,  and  future.  As  the 
conception  enlarges  and  clears,  the  forms  change,  but 
divine  love  and  truth,  as  man  conceives  of  it,  is  the 
everlasting  spirit  of  all  religion.  Rites  which,  in  our 
eyes,  are  indecent,  were  doubtless  practiced  by  a  primi- 
tive people  with  the  greatest  purity  of  intent. 

Indeed,  it  probably  never  occurred  to  the  minds  of 
these  simple  people  that  any  work  of  nature  —  much 
less  its  highest  and  holiest  activity  —  producing  its 
crowning  work  of  ci'eation  —  man  —  could  be  indeli- 
cate—  mnch  less  offensive  or  obscene. 

Even  the  cynical  and  sarcastic  philosopher,  Yoltaire, 
says,  speaking  of  Pi-iapic  worship  :  "  It  is  impossible 
to  believe  that  depravity  of  manners  would  ever  have 
led  among  any  people  to  the  establishment  of  religious 
ceremonies.  On  the  contrar}^  it  is  probable  that  this 
custom  was  first  introduced  in  times  of  simplicity,  and 

2 


18  RELIGION  AND  ^OKSHIP. 

the  first  thought  was  to  honor  the  deity  in  the  symbol 
of  fife  which  it  has  given  us." 

And  Mrs.  Cliild  —  whose  intelUgence,  purity,  and 
modesty  needs  no  one's  indorsement — in  speaking  of 
ancient  Egy|)tian  and  Hindu  rehgions  and  their  sym- 
bolism, says  :  '•  The  sexual  emblems  every  where  con- 
s})icuous  in  the  sculptures  of  their  temples  would  seem 
impm-e  in  desciiption,  but  no  clean  and  thoughtful 
mind  could  so  regard  them  while  witnessing  the  obvious 
simphcity  and  solemnity  ^vith  which  the  subject  is 
treated.-' 

In  another  place  she  says:  "Let  us  not  smile  at 
their  mode  of  tracing  the  Infinite  and  Incomprehensi- 
ble Cause  throughout  all  the  mysteries  of  nature,  lest, 
by  so  doing,  we  cast  the  shadow  of  our  own  gTossness 
on  their  patriarchal  simphcity." 

When  Abraham's  servant  laid  his  hand  upon  the 
master's  generative  organs,  in  taking  an  oath,  he  was 
simply  following  the  custom  of  the  times  in  taking  a 
solemn  obligation.  The  intent  was  as  pure,  and  the 
appeal  to  their  recognized  creator  as  honest,  and  Avith 
as  little  thought  of  indecency  as  in  modern  times  we 
have  in  swearing  by  the  uplifted  hand  or  kissing  the 
Bible.  Jacob,  just  before  his  death,  swore  his  son  — 
Joseph  —  in  the  same  solemn  manner ;  and  the  same 
custom  is  still  used  among  some  modern  Asiatic  and 
Afncan  tiibes. 

The  ancient  matron  who  wore  a  phallic  amulet,  or 
made  a  votive  offering  to  the  image  of  an  erect  lingam, 
praying  for  children,  was  as  earnest  and  as  modest  as 


KELIGION  AND  WORSHIP.  19 

the  Jewish  Sarah,  Rachel,  or  Hannah  who  appealed  to 
Jehovah ;  and  she  was  as  pure-minded  as  the  modem 
Christian  who  prays  to  the  Holy  Virgin  or  to  the  Father, 
for  Christ's  sake,  to  give  her  the  blessing  of  children. 
The  Babylonian  woman,  who,  in  obedience  to  the  re- 
quirements of  her  creed,  gave  herself  to  the  embraces 
of  the  stranger  Avho  first  offered  her  money  for  the 
temple  treasury,  was  as  earnest  as  any  modern  wor- 
shiper, and  will  certainly  compare  favorably,  in  purity 
and  delicacy  —  to  say  nothing  of  moraUty  —  with  mod- 
ern wives,  who  would  be  shocked  at  such  ornaments 
and  procedure,  and  who,  while  enjoying  all  the  sensual 
felicities  of  sexual  congress,  seek  every  known  means 
to  prevent  conception  -—  or  to  a1)ort  it  even  —  after 
their  preventative  endeavors  have  failed. 

Some  people  of  our  day  profess  religion  in  order  to 
gain  social  standing,  enlarge  their  acquaintance,  or  even 
increase  their  business ;  many  follow  Jesus  for  the 
"loaves  and  fishes;"  and  no  doubt  many  in  ancient 
times  were  pious  for  the  sake  of  the  sensualities ;  but 
the  mass  of  worshipers  then  —  as  now  —  must  be 
credited  with  pure  and  honest  intent. 

Then,  as  now,  it  was  the  pretenders  — not  those  who 
had  faith  in  the  dogmas  and  god  worshiped  —  that 
desecrated  the  rites,  making  them  the  excuse  for  selfish 
and  revolting  practices. 

The  ancients,  in  their  worship,  were  not  only  honest 
in  their  convictions  and  j)ure  in  their  intent,  but  they 
were  careful  and  extended  in  their  observations,  and 
deliberate,  as  well  as  wonderfully  discriminating  in  their 


20  RELIGION  AND  WORSHIP. 

conclusions.  The  foundations  of  essential  principles 
which  they  laid  and  the  superstructure  of  dogma  which 
they  erected  thereon  still  remain  in  the  greater  part. 

Only  the  vitality  of  essential  truth  would  gi\'e  such 
enduring  life.  The  foundations  have  been  deepened, 
broadened,  and  in  every  way  improved  ;  the  superstruc- 
ture has  been  enlarged  and  beautified  ;  but  the  grand 
and  eternal  essentials  of  their  cults,  were  the  germs 
from  which  have  been  unfolded  all  that  we  have  supe- 
rior to  them  in  religion.  The  worship  of  one's  creator, 
and  the  ruler  of  his  destinies,  was  with  them,  as  with 
us,  and  as  it  must  ever  be,  the  life  of  all  religion. 


i:n^troductio]S". 


THE  nicasses  of  mankind,  especially  in  relig-ious 
dogmas,  have  always  looked,  as  they  now  look, 
to  their  recognized  leaders  for  instruction  and  example. 
These  leaders  have  always  been,  as  they  are  now,  either 
conservative  or  radical.  The  conservative  and  the  rad- 
ical are  the  natural  developments  of  two  fundamentally 
diffei-ent  orders  of  mind,  and  neither  class  is  capable  of 
fully  understanding  or  fairly  appreciating  the  other 
class.  They  are  opposed  in  purposes,  plans,  and 
methods  of  procedure  ;  and  are,  hence,  always  antagon- 
ists in  religion,  philosophy,  and  politics. 

Notwithstanding  this  continual  conflict  —  nay,  to 
speak  correctly  —  in  consequence  of  this  antagonism, 
they  are  the  essential  and  effective  factors  in  the  de- 
velopment of  the  race.  They  are,  as  it  were,  the 
centripetal  and  centrifugal  forces  in  humanity.  The 
centripetal  force  alone  would  carry  the  earth  directly 
to  the  sun,  and  thus  to  immediate  destruction  by  m- 
stant  conflagration  ;  while  the  centrifugal  force  alone 
would  scatter  the  earth  into  impalpable  dust,  and  it 
would  be  lost  in  the  immeasurable  frigidity  of  infinite 
space.  So,  if  minds  were  all  conservative,  there  would 
be  unchanging  stagnation  —  but  no  progress  ;  and  the 

(21) 


22  INTRODUCTION. 

race  would  wither  and  die  out  from  lack  of  mental 
nourishment  and  needed  exercise.  If  minds  were  all 
radical  there  would  be  incessant  and  grinding  agita- 
tion—  but  no  stability;  and  the  race  would  destroy 
itself  by  constant  and  consuming  friction.  Yet  both 
these  parties  are  essential  to  the  existence,  continuance 
and  betterment  of  the  race ;  for  just  as  the  coordinate 
operations  of  the  centripetal  and  centrifugal  forces  in 
nature  causes  the  planets  to  revolve  and  circle  in  their 
courses  around  the  central  sun,  so  it  is  only  by  the 
constant  activity  of  the  conservative  and  radical  mmds, 
in  their  opposite  tendencies,  and  in  their  apparently 
mutually  destructive  —  but  really  cooperative  —  forces, 
that  humanity  is  developed  in  affection,  intellect,  and 
power. 

The  conservatives,  in  religion,  in  their  teachings, 
appeal  to  authority,  precedent,  and  the  pronunciamen- 
toes  of  that  lamented  past,  when  God  —  or  the  gods  — 
they  say  —  walked  the  earth;  and,  standing  face 
to  face  with  the  wise  and  holy  men  of  old,  delivered 
their  celestial  messages  —  which  embodied  all  the  truth 
necessary,  best,  or  possible  for  man  to  know.  They 
naturally  formulate  exact  creeds,  and  reiterate  in  the 
same  formula  of  words  the  traditional  revelations. 
They  insist  that  the  time-honored  ceremonies  were  in- 
stituted by  the  wise  and  holy  fathers  as  a  means  of 
pleasing  Grod  —  or  the  gods  ;  and  thereby  securing  the 
divine  favor  upon  those  who  punctiliously  and  rev- 
erently observe  and  perform  these  ceremonies.  They 
cling  tenaciously  to  all  the  old  symbols.     They  build 


CONSERVATIVE  AND  RADICAL.  23' 

monuments  to  the  Holy  Prophets  of  olden  time  —  whom 
their  predecessors  in  conservatism  persecuted  as  inno- 
vators and  blasphemers  —  but  who  are,  now  that  their 
teachings  are  accepted,  canonized  as  inspired  saints. 
They  appeal  for  instruction  and  guidance  to  that 
lamented  past,  from  which,  they  say,  mankind  has  de- 
generated. Their  great  object  is,  by  constant  reitera- 
tion of  the  accepted  revelation,  and  of  the  established 
dogmas,  by  never  flagging  insistence  upon  the  full  and 
frequent  performance  and  observation  of  all  the  tra- 
ditional ceremonies,  and  by  the  careful  and  effectual 
suppression  of  all  false  teachings  (and  teachers) — as 
they  denominate  all  that  tends  in  the  least  degree  to 
modify  the  ofiicial  worship  —  to  retard  the  terrible  and 
generally  inevitable  retrogression  from  the  holiness  and 
wisdom  of  man's  first  estate;  and  gradually,  though, 
of  course,  slowly,  regain,  for  the  faithful  and  obedient 
few,  a  return  to  paradisiacal  peace.  In  short,  they  look 
back,  they  say,  to  the  glorious  sunrise  of  the  past  for 
enlightenment.  By  an  unquestioning  acceptance  of 
the  dogmas  then  formulated,  by  a  strict  ol^edience  of 
the  duties  then  enjoined,  and  by  a  full  and  constant 
obsei*vance  of  all  the  ceremonies  then  established,  they 
seek  to  gain  the  special  but  uncertain  favor  of  God  — 
or  the  gods  — they  worship.  They  thus  seek  to  secure, 
for  a  favorite — because  obedient — few,  release  from 
the  ills  of  this  life,  as  well  as  desirable  advantages  in 
the  life  to  come.  They  oppose  all  change  of  creed, 
lament  every  modification  of  ceremony  as  a  degeneracy  ; 
and  leave  it  for  therr  children  and  successors  to  adapt 


24  INTRODUCTION. 

themselves  to  the  new  order  of  tilings  by  accepting  the 
inevitable  in  progress. 

Tbe  radicals  may,  to  some  extent,  acknowledge  the 
truth  and  the  authority  of  former  revelations  —  for  the 
time  Avhen  it  was  given.  They  may  also  recognize, 
more  or  less,  the  time-honored  traditions,  as  well  as  en- 
gage reverently  in  the  o1)servance  of  the  established 
ceremonies.  They  will,  however,  claim  that  the  ti'uth 
was  not  fully  revealed  to  the  prophets  of  old  —  wise 
and  holy  though  they  were.  At  least  they  will  claim 
that  even  if  these  ancient  prophets  were  fully  instructed, 
still  we  do  not,  from  their  revelations,  fully  understand 
all  truth.  They  will  assert  that  revelation  has  not 
entirely  ceased ;  and  will  maintain  that  God  —  or  the 
gods  —  will  no  more  retire  from  the  world  as  teachers 
than  as  creators  and  preservers.  They  profess  to  ac- 
knowledge the  teachings  of  traditions  and  phenomena, 
but  claim  to  look  upwai'd  and  onward  for  fuller  light 
through  intuition  and  new  revelations.  Their  almost 
constant  argument  is  that  the  asserted  new  revelntion 
is  in  perfect  harmony  with  the  older  —  with  all  that  is 
understood  to  be  true  and  useful  in  the  established  cult. 
Their  claim  usually  is,  that  the  new  light  restores  a 
lost — or  brings  into  prominence  a  neglected  meaning ; 
that  it  unfolds  an  internal  or  spiritual  interpretation  — 
higher  and  fuller  than  the  mere  literal  statement,  or 
that  it  adds  to  it  a  new,  but  still  harmonious,  unfold- 
ment  of  truth.  In  either  case  they  will  generally  claim 
that  there  is  no  attempt  —  and  no  desire  —  to  substitute 
a  new  worship  in  the  place  of   the  old  one.     On  the 


CONSERVATIVE  AND  RADICAL.  25 

contrary,  they  aim  simply  to  develop  the  alread}^  ac- 
cepted dogmas  and  practices  into  a  clearer  light  and  a 
broader  usefulness. 

The  radicals,  when  wise,  honest,  and  enthusiastic,  are 
the  real  ''  reformers."  They  do  not  seek  to  substitute 
an  entirely  new  authority,  creed,  or  ceremony,  but  to  im- 
provingly  modify  —  ' '  reform  ' '  —  those  already  accepted 
and  in  use. 

True  reformers,  by  the  very  constitution  of  their 
mental  make-up,  necessarily  value  more  the  truth  than 
the  special  method  of  its  expression  ;  and  the}^  hold  in 
higher  estimation  the  spirit  of  the  doctrines  thau  the 
formal  ceremonies  and  conventional  symbols  which 
illustrate,  impress,  and  represent  those  doctrines.  Their 
policy  is,  therefore,  to  unfold  and  enlarge  dogmas,  to 
re-interpret  ceremonies  and  symbols.  They  seek  to 
excise  only  that  which  the  newer  and  clearer  light 
shows  to  be  false  in  creed,  and  misleading  in  ceremony 
and  symbol.  They  aim  to  add  only  such  new  state- 
ments of  doctrine  as  will  express  more  clearly  the  larger 
truth  of  the  new  revelation.  They  profess  to  introduce 
only  such  modifications  of  ceremony  and  symbol  as  are 
absolutely  necessary  to  more  fully  and  more  distinctly 
represent  and  impress  this  broader  and  clearer  truth. 
The  ty]:>ical  conservative  and  radical  is  here  drawn  with 
sufficient  distinctness  for  the  purpose  in  hand.  It  must, 
howevei",  be  remembered  that  mankind  as  they  are — 
and  were — range  in  all  possible  gradations  of  mental 
idiosyncrasy  from  the  bigot  —  who  says  no  change  is 


26  INTRODUCTIOX. 

desii-able,  to  the  fanatic  —  who  wants  eveiytlimg 
changed  —  and  at  once. 

Kings  and  priests  —  those  who  are  in  possession  of 
mherited,  vested,  or  permanent  position,  influence,  or 
income  —  are,  natm-ally,  both  from  education  and  selfish 
interest,  consei-vative  in  all  things.  The  masses  — 
that  is,  a  majority  of  them  —  are  not  only  naturally 
conservative,  but  lack  the  development  to  readily  under- 
stand enlarged  statements  of  truths.  The  vast  majority 
of  mankind  are  relio-ious  after  the  definition  of  reUoion, 
which  is  given  elsewhere.  All  religion  is  based  upon 
what  is,  according  to  some  definitions,  divine  revelation. 
"There  is  no  God  but  God;  Mohammed  is  the 
prophet  of  God,"  says  the  follower  of  the  faith  foimded 
upon  the  Koran  as  the  onlyinspu-ed  and  perfect  revela- 
tion of  Allah,  the  Most  High.  Ajid  the  Mohammedan 
is  as  earnest  and  pious  in  his  devotions,  and  as  well 
convinced  that  he  is  a  professor  of  the  only  true  religion 
as  is  the  Cliiistian  who  accepts  his  Jewish  Bible  an  1 
the  Gospel  as  the  only  revelation  of  God  to  man  :  and 
who  declares  there  is  no  God  but  Jehovah,  and  no 
Savior  of  man  but  Jesus,  the  Christ  —  the  only  begot- 
ten Son  of  the  Father.  The  Brahmin,  the  Buddhist 
and  the  Parsee,  are  each  equally  well  assured  that  his 
is  the  onlv  ti*ue  religion,  his  object  of  worship  the  only 
real  God,  and  his  sacred  books  the  only  truth  man  has 
received  from  the  creator,  preserver,  and  savior  of  the 
race. 

Tliis  truth  concerrung  the  dominant  cults  of  the  pres- 


CHRISTIAN  AND  MOHAMMEDAN  27 

exit  day  is  also  true  of  all  the  minor  faiths.  In  short, 
every  religious  teacher — from  the  one  purest  in  affec- 
tion and  clearest  in  intelligence,  who  patiently  and 
persistently  seeks  to  lead  his  followers  to  worship  in 
spirit  and  in  truth,  to  the  one  who  ignorantly  and 
fanatically  insists  upon  the  grossest  and  baldest  fetich- 
ism  —  is  in  our  day  presenting  to  his  listeners  what  he 
believes  —  or  assumes  to  beUeve  —  the  truth,  the  whole 
truth,  nothing  but  the  truth,  as  attested  by  what  he 
claims  is  a  special  divine  revelation  to  him  or  his 
teachers. 

The  Christian  says  the  Mohammedan  is  an  ignorant 
bigot,  accepting  the  teaching  of  a  false  prophet,  and 
following  the  practices  of  a  fanatical  and  profligate  im- 
postor. The  believer  in  the  Koran  returns  the  compli- 
ment by  caUing  tlie  follower  of  Jesus  a  Christian  dog, 
worshiping  a  bastard,  who  is  admitted  to  be  only  one- 
third  of  a  man.  Similar  insulting  designations  are 
used  by  each  great  cult  for  those  who  accept  and  teach 
a  different  revelation  and  consequently  a  diffei'ent  God. 

This  state  of  affairs  in  the  religious  world  of  the 
present  time  is  no  new,  or  even  modern,  condition  of 
feeling  and  belief  —  of  doctrine  and  practice.  Au- 
thentic history,  mythology,  and  the  dimmest  traditions 
of  the  remotest  past  reveal  to  us  that  man  is  a  wor- 
shiping being ;  that  he  has  always  worshiped  a  being, 
or  beings,  which  he  supposed  like  himself,  but  whom  he 
exalted  as  above  himself  in  wisdom  and  power ;  that 
by  whatsoever  name  or  names  this  b.eing,  or  beings,  may 
have  been  known,  the  central  idea  was  a  superhuman 


28  INTRODUCTION. 

wisdom  and  power  who  created  the  world  and  snpervised 
humanity  and  human  affairs ;  that  the  good  will  of 
this  power  was  to  be  propitiated,  and  hence  man's  wel- 
fare secured  by  the  worship  and  obedience  of  this 
being,  Avhile  the  ill-will,  and  hence  misfortune  to  man, 
resulted  from  denial  and  disobedience 

Every  cult  has  taught  that  it  worshiped  the  only  true 
god —  or  gods —  and  that  hence  its  followers  were  the 
favorite  or  chosen  people  —  the  rightful  lords  of  crea- 
tion. Every  sect  claimed  that  all  others  were  worship- 
ing false  gods  (or  worshiping  the  true  god  —  or  gods  — 
in  an  imperfect  and  unholy  manner)  ;  that  hence  they 
were  enemies  of  the  true  divine  —  aliens,  heathens,  and 
barbarians,  who  had  no  rights  that  the  true  believers 
were  bound  respect. 

As  a  result  of  this  belief,  dominant  and  strong  relig- 
ious nations  and  sects  have  always  persecuted  the 
weaker  "  worshipers  of  false  gods."  These  persecu- 
tions were  graded  in  severity.  This  severity  depended 
upon  many  circumstances,  such  as  the  development  of 
philanthropy  and  intelUgence,  the  comparative  power 
of  the  opposing  sects,  and  the  co-operation  or  opposi- 
tion of  the  civil  authority.  Sometimes  these  persecu- 
tions went  as  far  as  the  extermination  of  the  weaker 
''heretics,"  and  the  confiscation  or  even  the  total  de- 
struction of  their  property.  Sometimes  only  the  males 
were  killed  —  oi*  castrated  and  held  as  slaves  —  the 
women  carried  off  as  concubines  or  servants,  while 
their  property  enriched  the  stronger  worshipers  of  the 
"true  god." 


MYSTIC  UNFOLDMENT.  29 

The  fag-got  pile,  or  the  headsman's  axe,  the  confisca- 
tion of  estates,  and  the  abrogation  of  civil  and  religious 
rights  are  matters  of  a  more  recent  history. 

All  this  will  illustrate  why  mankind  are  conservative 
from  policy  as  well  as  from  the  natural  constitution  of 
mind. 

But  the  mind  of  man  is  so  constituted  that  he  natur- 
ally perceives,  and,  therefore,  must  (whether  he  will  or 
no,  and  whether  or  not  lie  acknowledges  the  fact  to 
himself  and  his  fellows),  recognize  and  accept  the 
highest  truth  he  is  capable  of  comprehending  whenever 
it  is  clearly  presented.  The  uniform  result  of  this 
eternal  harmony  between  mind  and  truth  is,  that  how- 
ever conservative  one  may  be  in  avowedly  changing  his 
creed,  still  the  clear  presentation  of  truth,  to  a  mind 
capable  of  recognizing  it  as  truth,  forces  its  mental 
acceptance. 

Again,  man,  in  all  stages  of  his  development  natur- 
ally loves  the  marvelous.  To  all  classes  mystery  is 
fascinating.  The  presentation  of  anew  interpretation, 
the  pointing  out  of  a  new  idea  as  embodied  in  an  old 
saying,  the  elucidation  of  a  transcendental  meaning  in  a 
time-worn  proverb  —  in  a  word  the  mystic  unfolding  of 
a  holier  purpose,  a  clearer  enlightenment,  and  a  greater 
use,  in  a  recognized  dogma  or  symbol,  is  always  charm- 
mg,  instructive,  and  potential. 

Different  classes  of  conservatives  may  designate  this 
unfolding  as  "esoteric  teaching,"  "merely  poetical," 
"fanciful,"  "impractical  transcendentalism,"  or 
"  nonsense." 


30  INTRODUCTION. 

It  is,  nevertheless,  fascinating  and  effective ;  for  even 
if  unwarranted  —  nay,  if  it  be  even  nonsensical  and 
absurd  —  still  it  provokes  thought,  arouses  the  imagin- 
ation, stimulates  inquiry,  and  must  result,  therefore,  in 
new  and  broader  perception  of  truth. 

"While  man  cannot  avoid  believing  the  presented 
truth,  which  he  recognizes  as  truth,  still  there  are  many 
reasons  why  he  may  not  avow  the  acceptance  of  truth. 
The  modest  man  may  fear  being  mistaken,  and  hon- 
estly doubt  the  validity  of  his  perceptions  —  especially 
when  his  acknowledged  teachers  refuse  to  accept,  or  de- 
nounce as  false,  what  appears  to  him  as  true.  Even  if 
convinced  he  may  dislike  the  undesirable  prominence 
that  an  avowal  of  his  yet  unpopular  convictions  would 
give  him.  The  pride  of  being  consistent — or  the 
vanity  of  being  thought  consistent  —  will  prevent  many 
an  avowal.  The  fear  of  being  fickle  —  or  of  being 
thought  so  —  will  deter  many  others.  But,  above  all 
the  fear  —  always  well  grounded  —  of  losing  favor,  po- 
sition, or  caste  among  his  fellows,  keeps  many  a  one 
from  freely  avowing  the  truth  he  mentally  accepts. 

Even  some  of  the  rulers,  who  were  convinced  by  the 
gracious  and  lucid  teachings  of  Jesus,  did  not  openly 
admit  the  fact,  because  they  feared  the  Pharisees  would 
exclude  them  from  the  synagogue.  The  fear  of  being 
looked  upon  as  unworthy  in  conduct  on  account  of  a 
change  in  religious  connections,  and  especially  the  fear 
in  past  times  —  and  in  some  places  even  now  —  of  a 
more  sanguinary  and  even  deadly  persecution,  has 
kept  —  and  still  keeps  —  many  a  tongue  from  speaking 


ESOTERIC  INSTRUCTION.  31 

a  truth  clear  to  the  brain  and  dear  to  the  heart.  The 
long  line  of  religions  martyrs  attest  the  truth  of  this, 
and  those  Avho  are  persecuted  for  "  heresy  "  know  how 
severe  are  the  penalties  inflicted,  even  now,  upon  all 
'*  schismatics." 

The  great  Galileean  strove  assiduously  to  enlighten 
his  chosen  and  especially  intimate  disciples.  It  is  of 
record  that  he  gave  them  esoteric  instruction,  which  the 
less  enlightened  could  not  comprehend.  Among  his 
last  sayings  to  these  specially  instructed  followers  was 
the  assertion,  "  I  have  yet  many  things  to  say  unto  you, 
but  ye  cannot  bear  them  now."  But  for  the  consola- 
tion and  histruction  of  all  his  followers — (for  he  prom- 
ised to  the  humblest  of  his  followers  all  that  he  promised 
to  his  immediate  disciples) — he  immediately  added  this 
Avonderful  statement :  "  But  the  Spirit  of  Truth  will 
come  unto  you ;  and  when  he  is  come  he  shall  guide 
you  into  all  truth."  He  identifies  himself  with  this 
Spirit  of  Truth,  and  promises,  that  for  the  enlightenment 
and  assistance  of  those  who  believe,  "  Lo,  I  am  with 
you  always,  even  unto  the  end  of  the  world." 

The  professed  followers  (and  there  is  no  question  of 
their  integrity)  of  this  great  teacher —  whom  they  rec- 
ognize as  Divine —  constantly  pray  for  the  enlighten- 
ing presence  of  this  Spirit  of  Truth.  Unquestionably 
religious  toleration  finds  its  highest  development  in  the 
Christianity  of  this  age  and  nation.  Yet  Christians 
(at  least  a  great  majority  of  its  official  teachers  and 
prominent  members  —  who  are  recognized  as  "  pillars  " 
in  the  church  and  strong  on  the  faith) ,  even  in  this  ad- 


32  INTRODUCTION. 

vanced  civilization,  and  in  this  age  of  unprecedented 
religious  freedom,  denounce  with  anathemas  and  perse- 
cute with  yigor  all  "  heretics  and  schismatics." 

The  simple  truth  is  now  —  as  it  has  always  been  — 
the  great  majority  of  official  religious  teachers,  and 
their  lay  adherents,  persecute  relentlessly  all  *' schismat- 
ics" and  "  heretics,"  punishing  them  with  all  the  de- 
nunciations, pains,  and  penalties  that  their  sectarian 
prejudices  prompt,  and  that  civil  law  and  public  opin- 
ion will  allow  them  to  inflict. 

Modern  religious  persecution  is  still  justified  by  those 
who  practice  it,  just  as  it  was  in  former  times,  by  the 
specious,  but  false,  plea,  that  the  revealed  will  of  God  de- 
mands that  "  heathen  "  should  be  —  not  converted  to 
the  truth  —  but  punished  for  their  errors. 

The  crucifix,  the  faggot  pile,  and  the  thumb-screw 
cannot  in  this  age,  and  in  western  civilization,  be  used 
to  punish  religious  innovators ;  but  there  remains  — 
and  they  are  in  constant  use  —  anathemas  (that  is  God- 
damnings),  denunciation  from  the  pulpit,  denial  of 
church  privileges  and  social  ostracism. 

The  outcome  of  all  this  is  that,  in  nearly  every  com- 
munity —  certainly  in  every  civilization  —  past  and  pres- 
ent, there  were,  and  are,  those  who  repeat  the  same 
creed,  perform  the  same  ceremonies,  and  use  the  same 
symbology,  and  yet  give  to  nearly  every  sentence,  act, 
and  sign  an  almost  totally  different  interpretation  from 
that  given  by  another  of  the  same  cult. 

There  may  be  in  the  same  association  —  there  surely 
is  in  every  nation  —  those  who,  in  their  worship,  regard 


MODERN  RELIGIOUS  PERSECUTION.  33 

the  symbol  merely,  looking-  upon  it  as  a  fetich,  which 
they  fear  or  invoke  for  its  intrinsic  power  merely. 

The  writer  became  convinced  of  the  truth  of  this 
statement  by  careful  and  extensive  investigation  in  the 
principal  cities  of  the  United  States.* 

On  the  other  hand  there  are  those  who  entirely  lose 
sight  —  or  at  least  cognizance  —  of  the  symbol,  and 
looking  beyond  all  creeds  and  forms,  "worship  in  spirit 
and  in  truth ' '  that  which  they  think  of  as  ' '  the  ineffable 
love,  wisdom,  and  power,"  and  which  they  do  not  as- 
sume to  name —  much  less  define. 

Such  worshipers  are  numerous  in  modern  times,  and 
include  many  who  are  honored  for  their  exceptional 
purity,  admired  for  their  superior  intelligence,  and 
revered  for  their  philanthropic  lives.  That  they  had 
representatives  in  the  olden  time  might  be  shown  by 
innumerable  citations  from  ancient  writings.  Homer 
says:  "Hear  me,  oh  King,  whoever  thou  art." 
Plato  and  Socrates  are  abundant  in  sayhigs  which  show 


*  It  has  come  under  the  personal  observation  of  the  writer  that  one  man  in 
Wisconsin  was  excluded  from  church  fellowship  for  cutting  wood  on  Sunday 
for  a  sick  woman.  His  fault  was  not  the  charitable  work  of  providing  a 
Sunday  fire;  but  because  he  cut  enough  to  keep  the  poor  and  bed-ridden 
woman  warm  on  Monday  and  Tuesday.  Another  was  excluded  for  teaching 
his  Sunday-school  class  that  he  believed  that  a  non-professor,  who  lived  a 
good  life,  was  just  as  likely  to  be  saved  as  one  who  professed  Christ,  but 
lived  a  bad  life.  He  has  it  upon  undoubtedly  truthful  information  that  in 
Ohio,  recently,  a  man  was  excluded  from  his  church  (the  Dunkersj  for  trim- 
ming his  beard  round  at  the  corners,  and  another  for  having  his  hair  shin- 
gled—  because  the  Bible  says:  "You  shall  not  round  the  corners  of  your 
heads;  neither  shalt  thou  mar  the  corners  of  thy  beard."  A  man  was 
excluded  from  his  church  (the  Amish  Brotherhood)  for  having  buttons  on 
his  coat,  and  a  woman  for  wearing  ear-rings. 


34  INTRODUCTION. 

they  did  not  attempt  to  define  the  great  first  cause. 
Philomon  writes:  "Revere  and  worship  God;  seek 
not  to  know  more;  you  need  seek  nothing  further." 
Meander  says  :  "  Seek  not  to  learn  who  God  is  ;  they 
who  are  anxious  to  know  what  may  not  he  known  are 
imi^ious." 

Every  change  in  dogma — and  consequent  modifica- 
tion of  ceremony  and  interpretation  of  symbol  —  is,  of 
necessity,  based  upon  a  real  or  supposed  larger  and 
clearer  perception  of  truth.  It  is  always  easier,  as  well 
as  safer,  for  one  who  has  this  new  enlightenment,  to 
secretly  read  into  the  official  creed  a  new  meaning,  and 
to  give  the  established  ceremonies  and  symbols  a  new 
interpretation,  than  to  meet  the  opposition  of  the  powers 
that  be  by  any  open  advocacy  or  practice  of  an  innova- 
tion. Many  motives,  commendable,  permissible,  and 
selfish,  prompt — nay,  almost,  in  many  instances,  force — 
such  a  course  of  procedure.  Then,  again,  the  order 
and  development  of  mind  which  discovers  or  readily 
recognizes  the  larger  truth  when  presented  is  also  the 
order  of  mind  which  values  forms  as  relatively  of  less 
importance  than  truths.  It  is  usual,  too,  for  those  of 
advanced  views  to  claim  that  the  recognition  of  the 
larger  light  requires  a  preparation  and  expansion  of 
mind  which  they  profess  to  think  the  multitude  do  not 
possess ;  and  this  considei-ation  will  also  keep  many 
wise  and  prudent  men  from  freely  stating  or  discussing 
newly  perceived  truths. 

But  men,  in  their  religious  and  intellectual  pursuits, 
desire  and  require  —  as  in  other   avocations   m   fife  — 


MYSTIC  ASSOCIATIONS.  35 

associates  of  similar  cliaracter  aiul  taste,  as  Avell  as  of 
harmonious  attainments,  though  those  attainments  may 
be  —  as  they  naturally  will  be  —  of  differing  degrees. 
Such  men  soon  discover  each  other.  They  are  prone 
to  meet  together ;  and  when  confidence  m  each  other 
is  established,  they  gladly  compare  views,  imparting 
and  receiving  mutual  suggestion  and  instruction. 
These  meetings  and  discussions  in  past  ages,  when 
free  expression  of  innovating  views  were  dangerous, 
were  at  first,  doubtless,  attended  only  by  those  per- 
sonally knowai  to  each  other,  and,  of  coui'se,  not  in  the 
presence  of  any  not  known  to  sympathize  with  them. 
When  their  numbers  mcreased,  so  that  the  time  and 
place  of  their  meetings  would  become  noticeable,  they 
found  it  necessary,  foi-  reasons  already  stated,  as  well 
as  for  others  peculiar  to  their  age  and  surroundings,  to 
organize  a  more  formal  association.  This  association 
sought  to  increase  the  light  they  already  possessed,  as 
well  as  to  instruct  all  others  who  were  capable  of  re- 
ceiving their  higher  interpretations  and  purer  doctrines. 
The  association,  however,  was  composed  of  men  who 
were  wise  and  prudent,  as  well  as  enthusiastic  and  be- 
nevolent. They,  therefore,  sought  to  increase  their  num- 
bers by  the  admission  of  those  only  who  were  of  such 
advanced  intelligence  as  to  be  able  to  teach  or  ap- 
preciate (and  therefore  accept)  the  unfolding  truth  ;  of 
such  discretion  that  they  would  not  "profane"  the 
sacred  interpretations  by  stating,  much  less  discussing, 
them  before  those  who  were  unable  to  recognize  their 
worth  and  beauty  —  and,  therefore,    "unworthy"    to 


36  INTRODUCTION. 

receive  them  ;  and  of  such  fidehty  that  they  would  not 
betray  the  association,  or  any  of  its  members  or  teach- 
ing's. 

The  founder  of  Christianity  selected  and  instructed 
his  disciples  on  principles  similar  to  those  upon  which  this 
society  was  organized.  He  taught  the  multitudes  by  alle- 
gory and  parable,  as  they  were  able  to  hear  —  that  is,  un- 
derstand. When  he  was  alone  with  his  disciples  he  ex- 
pounded all  things  unto  them,  "because,"  he  said  to 
them,  "  unto  you  it  is  given  to  know  the  mysteries  of 
the  kingdom  of  God,  but  unto  them  that  are  without, 
all  these  things  are  done  in  parables." 

The  prime  object  of  this  association  was  not,  as  has 
been  plausibly  maintained  by  some,  to  veil  the  truth  from 
the  masses,  retaining  it  as  the  means  of  personal  grat- 
ification, and  for  profitable  use,  in  the  close  corporation 
of  a  select  and  selfish  few.  The  grand  purpose  was  to 
develop  the  truth  to  broader  dimensions  and  a  clearer 
light ;  to  unveil  it  to  all  who  could  appreciate  and  re- 
ceive it  —  and,  therefore,  be  benefited  by  its  posses- 
sion ;  to  insure  that  those  wlio  entered  upon  its  study 
would,  so  far  as  they  were  capable,  continue  and  com- 
plete their  labors;  and  to  prevent  the  profanation  of 
the  truth  by  its  misuse.  These  associations  gradually 
developed  into  secret  societies,  composed  of  members 
whose  fitness  as  to  intelligence,  fidelity,  discretion,  and 
courage  was  not  only  vouched  for  by  members  of  the 
society  who  knew  them,  but  who  were  tested  by  exami- 
nation and  trial,  and  who  were  solemnly  sworn  to  se- 
cresy,  under  painful  penalties  for  any  unfaithfulness. 


THE  ANCIENT  MYSTERIES.  37 

This  was  the  origin  of  the  Ancient  "  Mysteries ;  " 
and,  in  fact,  of  all  subsequent  secret  societies.  Whether 
there  was  only  one  original  org-anization,  and  the  others 
were  all  or  mainly  descended  froui  it  •  or  whether  there 
were  independent  orders  originating  in  different  places 
under  similar  circumstances,  cannot  now  be  definitely 
decided.  Each  view  is  advocated  by  intelligent  stu- 
dents who  have  given  the  subject  patient  and  seemingly 
exhaustive  study. 

Alexander  Wilder,  whose  natural  bent  of  mind  and 
scholarly  attainments  pecuharly  fit  him  for  the  patient 
and  exhaustive  study  he  has  given  this  matter,  says : — 

"It  is  not  practicable  to  ascertain  with  certainty 
when  or  by  whom  the  Ancient  Mysteries  were  instituted. 
Their  forms  appear  to  have  been  as  diversified  as  the 
genius  of  the  worship  that  celebrated  them,  while  the 
esoteric  idea  was  so  universally  similar  as  to  incUcate 
identity  of  origin.  In  some  were  performed  the  rites 
of  the  Bona  I)ea,  the  Saturnalia,  and  Liberalia,  which 
seem  to  have  been  perpetuated  inour  festivals  of  Christ- 
mas, the  Blessed  Virgin,  and  St.  Patrick;  in  Greece 
were  the  Eleusinia,  or  rites  of  the  Coming  One,  which, 
were  probably  derived  from  the  Phrygian  and  Chaldean 
rites  ;  also,  the  Dionysia,  which  Herodotus  asserts  were 
introduced  there  by  Melampus,  a  mantis^  or  prophet, 
who  got  his  knowledge  of  them  by  the  way  of  the 
Tyrians,  in  Egypt.  The  same  great  historian,  treating 
of  the  Orphic  and  Bacchic  rites,  declares  that  they 
*  are  in  reality  Egyptian  and  Pythagorean.'  The 
Mysteries  of  Isis  in  Egypt  and  of  the  Cabeirian  divini- 
ties in  Asia  and  Samothrace,  are  probably  anterior  and 
the  origin  of  the    others.     The  Thesmophoria,   or  as- 


38  rSTRODUCTIOy. 

eemblages  of  the  women  in  honor  of  the  Great  Moth- 
er, as  the  mstituter  of  the  social  state,  were  celebi'ated 
in  Egypt,  Asia  Minor,  Greece,  and  Sicily ;  and  we  no- 
tice expressions  in  Exodus  (xxxviii:8),  Samuel  (^I-ii : 
22),  and  Ezekiel  (viii :  14).  which  indicate  that  they 
were  observed  by  the  Israelites  in  Arabia  and  Palestine. 
The  rites  of  Serapis  were  inti-oduced  into  Egypt  by 
Ptolemy,  the  Sa^'ior,  and  supei'seded  tlie  worship  of 
Osiris ;  and  after  the  Conquest  of  Pontns,  where  the 
Persian  religion  prevailed,  the  Mysteries  of  Mithras 
were  carried  thence  into  the  countries  of  the  West,  and 
existed  among  the  Gnostic  sects  many  centuries  after 
the  general  dissemination  of  Christianity.  The  Albi- 
genscs,  it  is  supposed,  wei-e  Manicheans  or  Mithracis- 
ing  (.'hristians.  The  Mithraic  doctrines  appear  to  have 
comprised  all  the  promuient  features  of  the  Magian  or 
Chaldean  system.  The  Alexandrian  Platonists  evi- 
dently regarded  them  favorably  as  being  older  than  the 
western  sv stems,  and  probably  more  g-enuine.'" 

From  the  very  nature  of  the  case  we  can  have  but 
little  direct  information  as  to  the  special  dogmas  taught, 
the  ceremonies  practiced,  or  the  higher  interpretations 
of  the  symbols  used  in  the  secret  proceedhigs  of  the 
''  Mysteries." 

THE    ELEUSIXIAX    AIT5TERIES 

were  the  most  celebrated,  and  are  the  better  understood. 
What  we  can  learn  concerning  them  may.  therefore, 
serve  as  a  general  type  of  all  the  others.  Although 
position,  influence,  and  wealth,  no  doubt,  had  their  in- 
fluence in  recommending  a  candidate,  they  were  certam- 


LESSER  AND  GREATER  MYSTERIES.  39 

ly  not  all-sufficient ;  for  JN^ero  could  not,  by  persuasion 
or  threats,  secure  admission.  Persons  of  all  ages  and 
both  sexes  were  admitted. 

One  must  have  had  much  to  recommend  him  before 
he  was  even  thought  of  as  a  possible  member.  If 
searching  inquiry  concerning  him  resulted  satisfactorily 
he  was  formally  announced  as  a  "candidate."  If  he 
was  chosen,  he  was,  under  the  most  solemn  vows  of 
obedience,  study,  and  secrecy  inducted  by  a  purifica- 
tion —  including  much  fasting  —  into  the  Lesser  Mys- 
teries. As  a  concluding  part  of  the  ceremony  the 
candidate  was  instructed,  by  the  Hierophant,  to  look 
within  the  chest  or  ark  which  contained  the  mystic  ser- 
pent, the  phallus,  the  ego;,  and  grains  saci-ed  to 
Demeter.  The  epopt  then,  as  he  was  reverent  or 
otherwise,  "  knew  himself  "  by  the  sentiments  aroused. 

The  real  seer  beheld  in  these  emblems  the  symbols  of 
divine  and  infinite  generators  —  towai-ds  Avhose  nature 
he  aspired ;  the  sensual  and  unregenerate  natural  man 
saw  the  representations  of  that  which  his  lust  hungered 
for.  Plato  and  Alcibiades  were  aroused  by  very  different 
-emotions.  He  thus  became  a  IS'eophyte  —  new-born, 
or  mystic  —  a  veiled  one.  He  then  passed  a  probation 
of  from  one  to  five  years  in  study  and  purification. 
During  this  period  he  was  subjected  to  various  and  fre- 
quent severe  trials  of  his  obedience,  fidelity,  courage, 
and  discretion.  When  he  had  proven  himself  every 
way  worthy  as  to  character,  and  his  mind  was  properly 
prepared  for  the  reception  of  the  higher  truths,  the 
Neophyte  was  conducted  into  the  inmost  secret  recesses 


4-0  INTRODUCTION. 

of  the  temple,  and  initiated  into  the  Greater  Mysteries, 
becoming  a  "  Seer  "  or  "  Initiate."  Into  some  of  the 
interior  mysteries,  however,  only  a  select  few  were  ever 
admitted. 

He  was  then  instructed  in  the  essential  principles  of 
religion  —  "  the  knowledge  of  the  God  of  nature  —  the 
first,  the  supreme,  the  intellectual —  by  which  men  had 
been  reclaimed  from  rudeness  and  barbarism  to  elegance 
and  refinement,  and  been  taught,  not  only  to  live  in 
more  comfort,  but  to  die  with  better  hopes." 

This  shows  that  the  Initiates  were  acquainted  with 
a  hio'her  and  clearer  view  of  the  Creator,  and  of  the 
present  and  future  life,  than  the  masses  could  probably 
comprehend. 

These  truths  were  taught,  in  part  at  least,  and  illus- 
trated by  "  allegories  —  the  exposition  of  old  opinions 
and  fables" —  and  by  symbols.  The  last  offering  made 
by  one  initiated  into  the  Greater  Mysteries  was  a  cock 
to  ^sculapius. 

From  among  the  initiates  some  were  selected  who 
were  "crowned"  as  an  indication  that  they  were  au- 
thorized to  communicate  to  others  the  sacred  rites  in 
which  they  had  been  instructed.  That  is,  they  were 
made,  as  it  were,  priests  or  teachers  for  those  initiated  — 
but  who  did  not  remember  or  understand  all  they  had 
seen  or  heard  in  the  ceremonies. 

The  Hierophant  who  presided  was  bound  to  a  life  of 
celibacy,  and  also  required  to  devote  his  entire  life  to 
his  sacred  office.  To  reveal  any  of  the  secrets  of 
the  Mysteries  was  adjudged  as  the  basest  wickedness ; 


DIFFERi:sQ  INTERPRETATIONS.  4X 

and  in  Athens  was  punished  l)y  death.  Uninitiated 
persons  found  unlawfully  witnessing  the  ceremonies 
were  also  put  to  death. 

"  The  intention  of  all  mystic  ceremonies  is  to  conjoin 
us  with  the  world  and  with  the  gods."  The  grand  con- 
summation sought  for  in  these  initiations  was, 
^^  Friendship  and  interior  communion  to ith  God ^  and 
the  enjoyment  of  that  felicity  which  arises  from  intimate 
converse  with  divine  heings.'''' 

A  most  interesting  study  to  one  Avho  can  appreciate 
without  prejudice  that  two  good  and  intelligent  men 
can  honestly  differ  most  radically  on  the  meaning  of  a 
sim])le  mj^th,  and  the  ceremonies  illustrating  that 
myth,  would  he  to  carefully  follow  Alexander  Wilder 
and  Thomas  Taylor  in  their  essays  upon  Eleusinian 
and  ^Bacchic  Mysteries;  and  then  turn  to  the  de- 
nunciation and  hitter  abuse  of  these  same  ideas  and 
proceedings  by  celebrated  and  honest  Avriters,  who  find 
in  them  only  incarnated  folly,  ignorance,  and  worse 
than  beastly  sexual  abominations. 

The  Initiates  in  their  public  worship  professed  the 
same  creed,  engaged  in  the  same  ceremonies,  and  used 
the  same  symbols  as  the  masses.  It  is,  therefore, 
almost  certain  that  their  private  work  was  simply  an 
esoteric  instruction  or  deeper  interpretation  of  these 
exteiMials  of  their  religion.  Very  gradually  the  perma- 
nently ^'ital  })art  of  these  secret  teachings  became  the 
reformed  beliefs  of  the  masses  and  were  incorporated 
into  the  pul)licly  accepted  dogmas.  The  consequence 
of  this  was  the  gradual  re- interpretation  of  some  cere- 


42  INTRODUCTION. 

monies,  and,  little  by  little,  the  modification  of  such 
others  as  were  supposed  by  their  dramatic  action  to 
teach  something  radically  inconsistent  with  the  newer 
and  broader  recognition  of  truth. 

As  symbols  have  no  intrinsic  religious  meaning,  but 
depend  entirely  for  their  value  upon  the  arbitrary  sig- 
nification bestowed  upon  them,  they  were  naturally 
retained  in  their  established  form,  while  their  traditional 
interpretations  were  so  enlarged  as  to  harmonize  with 
the  broader  teachings  of  the  clearer  truth.  The  student 
of  religious  history  and  development  finds  that  creeds 
change  very  gradually  under  the  influence  of  increas- 
ing intelligence  and  varying  circumstances,  and  he  has 
little  trouble  in  tracing  their  relationship  and  growth ; 
that  ceremonies,  while  they  are  modified  in  form  to 
illustrate  and  impress  the  changed  creed,  are  always  a 
compromise  between  the  traditional  custom  and  the 
innovating  dogma,  generally  retaining  the  familiar 
dramatic  elements  as  well  as  the  time-honored  times, 
seasons,  and  "high  days  ;"  and  that  the  oi-iginal  sym- 
bols, which  represent  the  fimdamentals  in  religion,  re- 
main nearly  the  same,  the  change  being  almost  wholly 
in  interpretation  —  which  is  the  greater  unfolding  of 
the  original  teaching.  The  innovating  ideas,  the 
changed  mode  of  thought,  the  new  and  ever-shifting 
conditions  and  circumstances  of  life,  together  with 
man's  natural  love  of  novelty  and  variety  in  modes  of 
conception  and  expression,  will  evolve  many  new  sym- 
bols and  numerous  modifications  of   those   already  in 


UNSEEN  POWERS.  43 

use;  still  the  old  and  reverenced  symbols  remain,  and  in 
nearly  the  same  form. 

Man  has,  from  the  earliest  times,  recognized  that 
every  effect  must  have  a  cause.  He  has  constantly  seen 
phenomena  Avhich  he  could  not,  by  himself,  nor  with  the 
assistance  of  his  fellow-men,  either  reproduce  or  prevent. 
The  fact  of  unseen  power  or  powers,  superior  to  his 
strength  and  beyond  his  understanding,  was,  therefore, 
forced  upon  his  attention.  These  unseen  powers  he 
naturally  thought  of  as  attributes  of  unseen  beings, 
whose  purposes  were  carried  out  with  a  will  stronger  — 
and  often  contrary  to  his  own  ;  whose  plans  Avere  broader 
and  more  intelligent  than  his  mind  could  understand ; 
and  whose  operations  were  always  superior  to  his  com- 
paratively puny  efforts.  With  the  first  crude  conception 
of  this  grand  idea  —  which  is  the  essential  foundation  of 
all  religion,  philosophy,  and  science  —  man  desired  to 
know  more  of  these  unseen  and  superior  beings.  They 
were  recognized  as  at  times  beneficent,  sending  warmth, 
rain,  food,  peace,  and  other  good  gifts ;  and,  again,  as 
being  malevolent,  sending  storms,  pestilence,  famine, 
war,  and  other  disasters.  Man  ardently  desired  to  know 
the  character,  purposes,  plans,  and  powers  of  these 
superior  beings,  so  as  to  court  their  favor,  cooperation, 
and  help,  as  well  as  to  avoid  their  displeasure  and  con- 
sequent opposition. 

These  unseen  and  superior  beings  were  thought  of  as 
personalities,  who,  like  men,  were  of  varying  disposi- 
tions, good  and  bad ;  as  of  relative  intelligence,  some 
much  wiser  than  the  others ;  as  of  different  i)ower.s  ;  and 


44  INTRODUCTION. 

as  limited  in  locality,  as  well  as  in  other  respects.  They 
were,  therefore,  thought  of  as  frequently  having-  differ- 
ent, and  often  contrary,  purposes,  which  brought  them 
into  contention  with  each  other.  Like  men,  too,  they 
were  of  different  rank,  honor,  and  station.  They  were, 
however,  divided  into  two  general  classes  —  the  good 
and  the  bad,  those  who  were  friendly  to  mankind  —  de- 
siring to  show  him  favoi-;  and  those  who  strove  to 
injure,  annoy,  and  destroy  humanity. 

One  among  them  was  generally  considered  far 
superior  to  all  the  others  in  goodness,  intelligence,  and 
power;  and  this  supreme  being  was  called  the  God,  or 
Great  God,  while  the  others  were  called,  simply  and 
collectively,  the  gods.  This  supreme  being,  and  a  few 
of  his  chief  associates,  were  also  given  individual  names. 
This  superior  being  was  masculine,  the  creator  of  all 
that  is,  the  father,  not  only  of  men,  but  of  the  other 
gods,  whom  he  dominated.  All  these  gods  were  con- 
ceived of  as  masculine,  like  the  principal  one.  They 
had,  however,  goddesses  for  associates  —  the  superioress 
of  whom  was  the  consort  of  the  ruling  god.  These  gods 
and  goddesses  were  not  only  thought  of  as  distinctly 
masculine  and  feminine ;  but  they  were  considered  as 
remarkable  for  their  virility  as  for  their  other  super- 
human attainments.  Their  amoui'S  and  creative  en- 
durance and  activity  foi-ms  an  important  part  of  all 
mythology.  The  bad  gods,  while  inferior  to  the  good 
ones,  were  superior  to  man  in  wisdom,  strength,  and 
virile  activity  ;  and  had,  also,  goddesses  for  consorts  and 
associates.    The  evil  gods  and  goddesses,  however,  were 


MA.SCULINE  AND  FEMININE  DEITIES.  4:5 

destructive  rather  than  creative ;  and  the  evil  goddesses 
play  a  veiy  inferior  role  in  all  myths.  The  supreme 
masculine  creative  powei",  principle,  or  person,  by  what- 
ever name  known,  and  Avhatever  his  recognized  attri- 
butes, was  the  great  object  of  worship  and  veneration  ; 
and  whatever  measure  of  reverence  was  shown  the 
others,  was  bestowed  upon  them  as  the  associates  and 
assistants  of  the  ^'  Lord  of  Lords/' 

The  supi'eme  feminine  creative  power,  pi-inciple,  or 
person,  by  whatever  name  designated,  or  whatever  her 
recognized  attributes,  was  considered  the  consort  or 
favorite  associate  of  the  masculine  creator,  and  shared 
the  honors  bestowed  upon  him.  This  honor  was  in  a 
few  isolated  cases,  as  to  time  and  place,  greater  than 
that  bestowed  upon  the  royal  god.  In  a  greater  num- 
ber of  instances  they  received  equal  honor.  Generally, 
however,  while  they  were  nominally  equal,  the  creative 
god  was  considered  the  wise  and  powerful  ruler  who 
was  feared,  and  who,  hence,  received  the  greater  share 
of  dogmatic  ceremonial  and  recognition  ;  but  the  crea- 
tress goddess  was  looked  upon  as  the  tender  and  loving 
mother,  and  received  the  sincerer  affection  of  the  hum- 
ble worshiper,  who  appealed  to  her  as  the  more  likely 
to  sympathize  with  and  assist  her  needy  and  suffering- 
children. 

Even  in  this  day  we  see  the  same  principle  car- 
ried out  in  the  purest  religions.  The  Buddhist  de- 
votee, the  pious  Catholic,  and  the  penitent  Protestant, 
all  laud  the  greatness,  power,  and  wisdom  of  the  mascu- 
line  Father;   but  look  to  the    immaculate  Devi,   the 


46  INTRODUCTION. 

Holy  Mary,  or  the  transcendent  womanly  love  of  Jesus, 
for  special  favors  in  times  of  unusual  trial  and  deep 
tribulation. 

While  the  above  is  a  general  outline  of  the  supposed 
character  and  relative  rank  of  the  unseen  gods,  it  must 
be  borne  in  mind  that  each  civilization  and  sect  of  wor- 
shipers attributed  to  each  of  the  principal  cleitics,  mod- 
ified quahties,  purposes,  and  jiowers ;  and  sometimes 
changed  their  rank,  actually  and  relatively. 

In  India  the  divine  fatherhood  was  the  ineffable 
Brahm,  or  great  one.  He  manifested  him-herself 
(for  he  is  androgynous)  first  as  Brahma,  the  creator. 
From  the  latter  proceeded  Vishnu,  the  preserver,  and 
Siva,  the  changer.  The  latter  is  the  creator  and  de- 
stroyer of  mankind.  His  destruction,  however,  is  not 
annihilation,  but'change,  hence  generally,  improvement. 
The  divine  motherhood —  (also  in  Brahm)  is  manifested 
in  the  mothers  or  Sactis  —  Saraswati,  Lakshmi,  Par- 
vati,  or  Devi,  who  are  the  consoi'ts  of  the  masculine 
trinity.  The  latter,  as  the  wife  of  Siva,  is  the  mother 
of  mankind.  This  religious  system  is  by  all  odds  the 
most  extensive  in  myth  and  dogma,  the  most  finished 
and  consistent  in  theology,  the  most  elaborate  and 
dramatic  in  ceremony,  and  the  richest  and  most  poeti- 
cal in  symbolism  of  any  cult  in  the  world.  It  was 
probably  the  earliest  in  origin,  has  certainly  been  the 
most  presistent  in  continuity,  and  is  claimed  by  its  ad- 
herents to  be  —  and  thought  by  most  scholars  to  be  — 
the  origin  of  all  other  systems.  It  is  as  Bi*ahmanism 
and  Buddhism  to  the  orient  what  Judaism   and   Chris- 


JESUS  AND  SIDDARTHA.  47 

tianity  is  to  the  Occident.  There  should  certainly  be  no 
quarrel  between  these  two  transcendent  systems,  for  the 
ethics  —  si)ii'itual,  moral,  and  philanthroj^ic — of  Siddar- 
tha  and  Jesus  —  the  Buddha  and  the  Christ  —  have  not 
been  improved  upon.  Whatever  of  uncleanness,  dis- 
honesty, or  cruelty  may  be  practiced  by  the  professed 
followers  of  either  of  these  illuminated  instructors  is 
certainly  contrary  to  their  transcendental  precepts  and 
pui-e  examples ;  and  whatever  of  punty,  usefulness, 
and  brotherly  love  may  be  developed  or  exhibited  by 
reg-enerating  men,  will  be  only  the  realization  of  their 
divine  teachings  and  philanthropic  lives.  They  each 
taught  a  Supreme  Being  of  infinite  love,  wisdom,  and 
power,  revealed  the  beauty  of  holiness,  brought  life  and 
immortality  to  light,  announced  and  enforced  the  eter- 
nal fatherhood  of  God  and  the  universal  brotherhood  of 
all  men.  They  each  set  the  example  of  woi'shiping  the 
Highest  by  giving  their  lives  for  mankind,  teaching 
that  the  purest  praise  —  most  acceptable  to  the  Divine 
Creator  —  was  ]ieeded  service  rendered  to  his  humblest 
children  —  the  sick,  the  hungry,  the  suffering,  and  the 
outcast. 


CHAPTER      I. 


THE  FIVE  GREAT  SYMBOLS. 
THE  PILLAR,  TRIAD,  TRIANGLE,  CROSS,  AND  SERPENT. 
THE      PILLAR. 

WHY  were  these  emblems  chosen  as  the  sym- 
bols of  religious  ideas?  What  did  they 
originally  represent?  When  were  they  first  adopted? 
Why  are  they  in  such  general  use?  What  do  they  mean 
now?  AVhen,  how,  and  why  were  the  meanings  of 
these  symbols  changed  from  their  original  value  to  their 
present  interpretations?  Why  have  these  forms  been 
so  tenaciously  retained,  while  their  significations  have 
so  frequently  and  so  radically  been  modified? 

An  answer  to  these  questions  will  be  not  only  inter- 
esting historically,  but  instructive  in  a  more  vitally  im- 
portant department  of  human  knowledge  —  man's 
spiritual  development.  Answering  these  questions, 
even  in  the  brief  and  general  way  which  a  work  of  this 
size  will  permit,  shows  that  the  fundamental  idea  of  all 
religious  is  the  worshiping  of  the  Creator.  Such  an- 
swers Avill  also  illustrate  the  many  and  persistent  oppo- 
sitions which  eveiy  innovation  in  dogma  and  ceremony 
4  (49) 


50  THE  FIVE  GREAT  SYMBOLS, 

must  meet,  before  even  the  fairly  intelligent  truth- 
seeker  will  accept  them  as  improvements  on  the  old 
creeds  and  forms  of  worship. 

The  early  use  of  these  symbols  —  dating  beyond 
history  into  the  dimmest  traditions  —  their  general  use, 
among  all  peoples  and  in  all  times ;  their  persistent 
continuance,  through  all  the  ages  ;  their  general  use  in 
our  own  day,  when  they  are  used  by  worshipers  the 
most  diverse  in  creed,  ceremony,  and  life,  in  all  stages 
of  development  —  intellectual  and  moral  —  from  the 
savage  Oceauican  to  the  cultured  metropolitan,  is  the 
constant  wonder  of  history. 

PRIMITIVE  ma:n" 

was  the  child  of  Kature  —  the  infant  of  the  race.  In 
the  early  dawnings  of  his  twilight  intelligence  his 
thoughts  were  doubtless  almost  exclusively  occupied 
concerning  his  purely  physical  necessities  of  food,  shel- 
ter, and  defense  against  his  enemies  —  man  and  beast. 
Being  the  child  of  Kature,  from  whom  the  race,  with 
all  its  improvements  has  developed,  he,  like  all  other 
children,  since  and  now,  ate  his  food  because  hunger 
prompted  him  to  this  pleasing  satisfaction  of  his  appe- 
tites. He  put  on  his  mantle  of  skin  or  laid  it  off,  and 
walked  out  under  the  sky  or  sought  his  shelter,  because 
his  bodily  comfort  suggested  such  procedure. 

The  child  of  to-day  sees  its  father  at  work  "  making 
things;"  it  sees  its  mother,  or  her  assistants,  cooking 
or  sewing,  providing  food  and  clothing  ;  so  it  can  in  its 
limited  way  account  for  the  supply  of  its  bodily  wants. 


THE  PILLAR.  51 

So  the  primitive  man  fa^^hioned  his  arrow  or  his  gar- 
ment, and  hence  knew  how  they  were  made.  He  bnilt 
his  hut,  and  captured  game  for  his  food  or  took  it  from 
the  flocks  he  had  cared  for ;  so  it  was  not  a  doubtful 
question  why  he  was  fed,  clothed,  and  sheltered. 

As  the  morning  redness  of  his  mej-ely  sensual 
thoughts  were  lighted  up  to  a  clearer  and  broader  hor- 
izon by  the  rising  sun  of  perception,  he  began  to  ask 
speculative  questions  as  to  the  why  and  how  of  what  he 
saw  al)out  him.  Being  a  child,  among  the  first  won- 
dering questions  of  a  speculative  nature  difficult  to 
have  satisfactorily  answered  was,  of  course,  the  same 
questions  which  the  child  of  to-day  asks  under  similar 
circumstances. 

Some  morning  in  its  experience  every  child's  eyes  are 
opened  in  wonder.  There  is  a  mystery  it  cannot  under- 
stand. A  wee  bit  stranger  is  found  in  the  family.  This 
baby  draws  its  nourishment  fi'om  the  mother's  breast, 
which  was  so  recently  the  resting  place  of  the  now  won- 
dering and  inquisitive  child.  The  natural  and  anxious 
questions  of  the  mystified  child,  so  perplexing  for  the 
mother  to  answer  with  temporary  satisfaction  to  its 
limited  understanding,  are  the  same  questions  that  the 
primitive  man  asked  of  nature  and  of  his  neighbor  — 
receiving  only  a  vague,  shadowy,  and  temporary  answer. 
Tliey  are,  too,  the  same  questions  that  the  scientist,  the 
philosopher,  and  the  theologian  —  even  in  our  enlight- 
ened day  of  boasted  research,  ratiocination  and  revela- 
tion —  ask  from  experience,  perception,  and  prophecy  — 
and  from  each  other,  without  receiving  any  answer  sat- 


52  INTRODUCTION. 

isfactoiy  to  themselves,  much  less  satisfactory  to  the 
comprehension  of  the  inquisitive  child.  These  ques- 
tions, which  every  one  asks  wonderingly,  as  a  child,  and 
seriously,  as  a  mature  thinker,  and  which  nearly  every 
one  answers  glibly,  without  thought,  and  hesitatingly, 
as  he  is  more  intelligent,  but  which  have  never  been 
fully  answered,  are  these  :  — 

Who  or  what  is  this  little  stranger? 

Where  did  this  little  stranger  come  from? 

How  did  this  little  thing  get  here? 

In  a  word  :  — 

"Who  made  the  baby?" 

These  universal  and  ever-present  questions  have  uni- 
versal and  ever-prese-nt  responses,  which  may  be  formu- 
lated into  universal  and  ever-present  answers,  viz. : 
"  This  little  stranger  is  a  human  being.  It  came  from 
God  —  or  the  gods.  God  —  or  the  gods  —  sent  it  here. ' ' 
In  short,  "  God —  or  the  gods  —  made  the  baby." 

CEdipus  answered  the  riddle  of  the  Sphinx  by  pro- 
nouncing the  word  ' '  man  ; ' '  but  he  failed  to  solve  the 
enis^ma  behind  the  riddle,  because  he  did  not  —  and 
could  not  —  define  man.  And  he  could  not  define  man 
because  he  did  not  know  himself  —  much  less  human- 
ity. 

So  these  formulated  replies  answer  these  questions, 
but  they  do  not  solve  the  mysteries  behind  these  ques- 
tions. They  do  not  answer  the  spirit  of  the  questions, 
because  they  do  not  define  man  or  describe  God.  Who 
is  he  who  knows  man,  "  fearfully  and  wonderfully 
made?  "   and  "who  is  he  who  can,  by  searching,  find 


THE  PILLAR.  53 

out  the  deep  things  of  God,  or  find  out  the  Almig-hty 
to  perfection?  " 

All  religions,  past,  present,  and  possible,  must  be 
based  upon  the  attempt  to  understand  and  define  man 
and  God  —  and  hence  to  understand  and  define  man's 
relations  to  God  and  to  his  fellow-man.  It,  therefore, 
naturally  follows  that  all  syrabology  in  the  statement, 
unfoldment,  and  illustration,  of  any  and  every  religion 
must  have  reference  —  directly  or  remotely  —  to  the 
supposed  character  and  attributes  of  the  God  —  or 
gods  —  which  that  cult  recognizes. 

Man,  in  every  stage  of  his  development,  considers 
himself  superior  to  the  other  creatures  he  sees  around 
him ;  he  would,  therefore,  naturally  consider  his  maker 
or  creator  superior  to  the  fashioner  of  those  creatures. 
Again,  as  man  is  observing  before  he  is  reflective,  and 
scientific  before  he  is  speculative,  ho  is  prone  to  sup- 
pose that  the  immediately  preceding  operation  is  the 
cause  of  the  immediately  succeeding  result.  Primitive 
man  readily  noticed  that  his  eyes  saw,  his  ears  heard, 
his  tongue  spoke,  his  hands  fashioned  his  implements 
of  industry  and  war ;  and  he  derived  pleasure  as  well 
as  profit  from  the  use  of  these  organs.  His  sexual 
organ  voiced  itself  in  his  strongest  passion,  its  appro- 
priate activity  was  the  source  of  his  incompai*ably 
greatest  pleasure,  and  produced  the  most  wonderful 
and  most  prized  result  —  a  new  human  being  like  him- 
self. He,  therefore,  naturally  exalted  this  organ  as  the 
creator  of  the  little  stranger,  who  would,  in  his  turn, 
become  a  man.     Among  all  i)riniitive  races  woman  was 


54  THE  FIVE  GKEAT  SYMBOLS. 

simply  a  chattel,  and  he  no  more  thought  of  giving  any 
credit  to  the  feminine  organs,  in  producing  the  child, 
than  he  thought  of  considering  the  flint  as  his  associate 
in  making  an  arrow  head.  Primitive  man  was  not  yet 
so  enlightened  as  to  distinguish  between  the  principle 
and  its  mode  of  manifestation  —  between  the  unseen 
force  and  the  means  of  transmitting  that  force  —  be- 
tween the  intent  that  directed  the  instrument  and  the 
instrument  itself ;  he,  therefore,  came  to  recognize  the 
phallus  as  the  creator  of  man. 

The  erect  phallus  was,  therefore,  the  first  object  of 
man's  adoration  and  worship. 

Even  among  the  earliest  worshipers  some  of  the  more 
speculative  would  very  soon  distinguish  between  the 
phallus  as  a  creator  and  the  phallus  as  the  instrument 
of  a  power  which  created  by  its  use.  Such  men  would, 
however,  distinguish  this  unseen  power  as  being  mas- 
culine, and  hence  worship  the  masculine  principle  as  the 
creator —  still,  however,  using  the  phallus  to  symbolize 
this  unseen  creator. 

Large  men  of  muscular  development,  and  aggressive 
natures,  were  the  masters  among  their  fellows.  They 
couid,  and  did,  on  this  account,  become  possessed  of 
more  women,  and  hence  beget  more  children  —  thus 
becoming  of  even  greater  renown  ;  so  stature,  strength, 
courage,  prowess,  and  domination  became,  in  a  measure 
at  least,  identified  with  virility.  It  was,  no  doubt,  soon 
discovered  that  the  man  who  had  lost,  or  seriously  in- 
jured, his  phallus,  was  generally  lacking,  also,  in 
strength,    courage,    and    endurance.     Above    all,    he 


THE  PILLAR.  55 

was  totally  unfitted  for  what  was  then  considered  the 
great  and  distinctive  duty  and  privilege  of  man  —  be- 
gettmg  sons  and  daughters.  Such  men  were,  there- 
fore, despised  and  outcast.  They  were  denied  the  rights 
of  citizenship,  or  even  the  privilege  of  engaging  in  any 
public  worship. 

Phallic  images,  representing  the  organ  itself,  the 
masculine  principle,  or  the  invisible  masculine  creator  — 
according  to  the  different  views  and  interpretations  of 
the  woi-shipers  —  were,  from  the  earliest  traditional 
times,  made  in  every  conceivable  variation  of  form  and 
size.  The  object  presented  to  the  eye  was,  from  a 
modern  stand-point  of  view,  gross  ;  but  the  idea  sym- 
bolized was  grand ;  and  reverence  for  the  creator  was 
proved  by  pacing  abundant  honor  to  the  sign  —  and 
especially  to  the  organ  it  represented.  The  commonest, 
and  probably  the  ceremonial,  or  official,  form,  was  that, 
however,  of  the  erect  phallus,  in  natural  proportion, 
but  of  all  sizes,  from  the  tiny  amulet  —  worn  by  pious 
matrons  and  innocent  maidens  as  a  charm,  up  to  the 
imposing  shaft  erected  over  the  grave  of  the  honored 
hero  — from  which  has  descended  the  memorial  columns 
in  our  modern  cemeteries  —  and  even  to  the  gigantic 
phallic  tower  dedicated  with  solemn  ceremonies  —  and 
the  presence  of  which  indicated  a  holy  place  —  Beth- 
el-.-house  of  God. 

This  phallic  tower,  though  of  coui'se  "  conventional- 
ized" in  form,  is  still  common  as  a  church  steeple,  and 
suggests  the  Father  of  us  all ;  while  it  designates  a 
holy  place,  which  has  been,  by  solemn  religious  cere- 


56  THE  FIVE  GREAT  SYMBOLS. 

mony,  dedicated  as  "  a  house  of  God."  Our  own  na- 
tion—  the  freest  in  rehgious  toleration  —  the  wisest  in 
philosophy  —  the  purest  in  morals  —  the  most  prosper- 
ous in  production  that  the  woi-ld  has  yet  seen,  has  re- 
cently symbolized  its  superiority  by  ''erecting  a  pillar," 
or  building  a  ''  tower,"  higher  than  the  world  ever  be- 
fore saw,  to  commemorate  the  life  and  virtues  of  its 
founder,  and  mark  the  world's  holiest  ground  —  the 
final  resting  place  of  the  "  Father  of  his  Country." 

THE    MASCULINE  TRIAD. 

As  men  begat  both  sons  and  daughters,  and  as  the 
former  were  much  more  desired  than  the  latter,  it  was 
natural  that  a  reason  for  this  should  be  sought  so  that, 
if  possible,  the  sex  of  the  offspring  could  be  controlled. 
As  the  j)hallus  was  the  great  object  of  veneration,  it  was, 
no  doubt,  carefully  scrutinized  and  closely  examined  in 
all  its  peculiarities ;  but  no  marked  difference  of  size, 
form,  or  condition  was  found  that  would  account  for 
the  difference  of  begetting  sons  in  one  case,  and 
daughtei's  in  another.  It  was  observed,  however,  that 
men  who  had  diminutive  testicles,  as  a  rule,  lacked  in 
virility,  and  that  those  who  had  none  naturally  —  or 
who  had  lost  them  —  were  unable  to  become  fathers. 
This  was  a  revelation  that  the  tests  performed  an  im- 
portant part  in  generation ;  and  hence  led  to  closer 
observation  of  their  peculiarities.  A  marked  and  uni- 
form difference  was  easily  discovered.  The  right  test 
is  the  more  pi'ominent,  and  hangs  at  a  lower  level  than 
its  smaller  and  less  pronounced  fellow  on  the  left.     The 


THE  TRIAD.  57 

dimmest  traditions  of  the  remotest  past,  therefore, 
brings  us  the  theory  that  the  larger  right  testicle  has 
the  honor  of  giving  the  world  its  men ;  while  the  lesser 
one  on  the  left  has  the  minor  distinction  of  beins:  re- 
sponsible  for  the  weaker  sex  —  a  belief  which  is  quite 
general  at  the  present  time  in  nearly  every  civiliza- 
tion . 

How  soon  after  the  recognition  of  the  phallus  as 
creator  — or  as  the  instrument  and  representative  of 
the  Creator  —  that  honor  was  divided  with  the  less  con- 
spicuous, but  equally  necessary  testicle  appendages  we 
have  no  means  of  definitely  determining ;  certain  it  is, 
however,  that  the  generativ^e  supremacy  at  first  accorded 
to  the  phalkis  was  in  time  divided  with  the  tests  — thus 
recognizing  cooperation  in  the  masuline  organs  of  gen- 
eration. 

The  phallus  Avas  called  Asher,  which  signifies  to  be 
"straight,"  ''upright,"  "the  erect  one,"  "happi- 
ness," ''' unus  cui  Tnemhrum  erectum  est,  vel  fascinum 
ipsum  "  — "  the  erect  virile  member,  charmed  in  the  act 
of  its  proper  function."  Axu,  probably  from  On, 
meaning  "strength,"  "power" — especially  "virile 
power,"  the  male  idea  of  creator,  was  the  name  given 
the  right  testicle,  which,  as  the  assistant  in  the  genera- 
tion of  male  children,  was  held  next  in  rank  to  the 
phallus  itself.  This  will  readily  explain  why  Jacob 
calls  his  son  Benjamin — "son  of  my  right  side;" 
while  the  mother  called  him  Benoni  —  "  son  of  Anu," 
"son  of  my  On."  HoA,  or  Hea, — while  of  obscure 
origin,  and  of  doubtful  meaning,  is  clearly  feminine  — 


58  THE  FIVE  GREAT  SYMBOLS. 

and  was  the  name  applied  to  the  third  in  rank  —  the 
left  testicle. 

The  first  sacred  creative  trinity,  as  recognized  by  the 
Assyrians,  was,  therefore,  Asher,  Ann,  and  Hoa  — 
three  distinct  entities  (principles  or  persons),  each  per- 
fect in  itself,  each  necessary  to  the  other,  working  in 
harmony  as  one,  towards  one  end  —  a  veritable  three 
in  one  —  and  one  made  np  of  three.  In  this  —  as  in 
all  subsequent  trinities  —  and  in  fact,  as  in  all  polythe- 
istic cults — the  different  organs,  principles,  or  persons 
were  of  relative  rank.  One  was  the  superior  —  even 
supreme  —  among  the  others.  Their  names,  when 
spoken  of  or  written  together,  were  arranged  in  the 
order  of  their  rank,  beginning  with  the  one  considered 
as  the  Lord  of  the  others  —  Lord  of  Lords.  When 
they  were  spoken  of  as  a  whole,  sometimes  this  trini- 
ty —  again,  like  subsequent  trinities  — bore  a  name  dis- 
tinct from  the  three  members,  but  frequently  the 
collective  unity  was  referred  to  under  the  name  of  the 
one  recognized  as  highest  in  rank. 

In  comparatively  later  times  the  Jews  knew  and  rec- 
ognized this  masculine  triad,  giving  the  testicles  joint 
honor  with  the  phallus ;  for  their  law  made  them  sacred, 
so  that  even  a  profane  touch  was  punished  with  death, 
and  a  man  who  had  lost  the  one,  or  who  was  wounded 
in  the  other,  "  could  not  enter  the  congregation  of  the 
Lord."  That  is,  a  man  whose  creative  triad  was  im- 
perfect was  an  abomination.  Even  a  descendant  of 
Aaron  could  not  be  initiated  as  a  priest  if  he  was  sex- 
ually imperfect.     This  rule  was  not  confined  to  the  be- 


THE  TRIAD.  59 

nighted  and  licentious  past,  for,  even  in  the  present  age 
of  superior  intelligence,  one  who  is  sexually  mutilated, 
and,  therefore,  "  not  a  man,"  cannot  be  consecrated  as  a 
pi-iest,  or  promoted  to  a  bishopric,  much  less,  exalted  to 
the  Papal  throne  until  an  examination,  both  interrog- 
ative and  occular  —  which  is  a  part  of  every  ceremony 
of  ordination  or  promotion  in  the  Catholic  hierarchy  — 
proves  hiui   ''  a  man  —  perfect  in  all  his  members." 

The  same  rule  that  religious  teachers  shall  possess  a 
sexual  organism,  perfect  in  form,  and  vital  in  function, 
is  found  also  among  some  other  Christian  sects,  and  it 
is  general  in  most  non-Christian  cults. 

To  this  rule,  however,  there  are  some  notable  ex- 
ceptions —  ancient  and  modern.  Some  cults  go  to  the 
other  extreme,  and  require  that  their  priests  should  be 
unmanned,  either  l)y  castration  or  by  fasting  and  con- 
tinence. This  is,  of  course,  just  as  phallic  as  the  oth- 
er. Generally  speaking,  however,  the  eunuch  has  been, 
and  is,  looked  upon  with  contempt  —  sometimes  mingled 
with  pity.  This  is  only  one  of  innumei*able  proofs  we 
shall  find  that  the  much  denounced  "  Phallic  Worship  " 
is  by  no  means  obsolete  among  the  best  and  wisest  of 
earth's  inhabitants. 

This  triad  was  pictured  plainly  —  sometimes  moulded 
in  plastic  material,  or  carved  as  a  statuette  of  the  or- 
gans referred  to  in  their  passive  condition,  of  natural 
or  diminished  size.  A  more  common  forin,  however, 
was  a  realistic  representation  of  the  organs,  showing  the 
phallus  ready  for  active  duty.  These  were  of  all  sizes, 
from  the  diminutive  talisman  to  the  towering  column. 


60  THE  FIVE  GREAT  SYMBOLS. 

'No  race  of  men,  however  primitive  in  development, 
or  however  low  in  the  scale  of  intelligence,  would  contin- 
ue long  to  worship  the  phallus,  or  the  phallic  triad,  before 
some  of  the  more  intuitive  and  speculative  among  them 
would  perceive  that  this  organ  was  not  the  real  creator. 
It  would  soon  be  recognized  that,  as  the  picture  or 
statuette  of  the  organs  only  represented  the  organs,  so 
the  organs  themselves  were  only  representatives  of  the 
real  creator.  This  dawning  of  truth  would  have  two 
marked  effects  upon  those  who  perceived  it ;  first,  to 
develop  a  deeper  and  purer  respect  for  the  unseen  power 
represented  by  the  organs ;  and  second,  to  introduce 
symbols,  less  realistic  in  form,  but  equally  suggestive, 
of  these  organs  —  and,  hence,  of  the  real  creative  power. 
At  what  period  this  open  and  portraitive  imagery 
began  to  be  veiled  in  symbols — or  how  rapidly  the 
modification  was  generally  accepted  —  is  unknown.  The 
probabihty  is  that,  at  a  comparatively  early  date  —  as 
is  the  case  even  now  —  the  exoteric  or  realistic  repre- 
sentations and  the  esoteric  or  veiling  symbols  were  used 
contemporaneously  among  different  classes  or  under 
different  circumstances.  The  earliest  traditions  and  the 
oldest  religious  relics  show  them  both  in  general  use. 

Among  the  earliest  modifications  of  phalUc  repre- 
sentations was  the  substitution  of  plain  or  ornamented 
columns,  and  the  single  upright  stone — hewn  or  un- 
dressed —  for  the  shafts  of  realistic  form .  These  again , 
or  rather  the  organ  —  or  the  creator  represented  by  the 
organ — were  symbolized  in  the  single  perpendicular 
line,  Figure  2. 


THE  TRIAD.  (51 

111  the  same  way,  under  similar  influences,  the  mascu- 
line triad  came  to  be  represented  in  a  triune  symbol  of 


Fig.  2.        Fig.  3.  Fig.  4.  Fig.  5.  Jig.  G.  Fig.  7.  Fig.  8. 

a  single  upright  line  with  two  shorter  lines  —  one  each 
side,  as  in  Figure  3.  This  was  again  modified  into  the 
one  upright  and  two  shorter  horizontal  lines,  Figure  4  ; 
which,  in  its  next  form,  became  the  more  permanent 
symbol  of  the  single  upright  line,  resting  upon  a  hori- 
zontal line  of  equal  length,  or  mortised  into  it  and 
protruding  through  it,  as  in  Figures  5  and  6.  This 
was,  when  erected  on  the  ground,  or  set  up  on  the 
temple  floor,  not  readil}^  distinguished  from  the  single 
upright  shaft.  It  was  probably  to  render  it  more  dis- 
tinct that  the  transition  was  made  in  this  form  to  the 
next,  by  placing  the  horizontal  bar  or  line  at  the  top 
of  the  upright  —  as  shown  in  Figures  7  and  8.  The  last 
four  symbols  seem  to  have  been  used  interchangeably. 
A  A  verbal  form  of  the  triad  which 

s  esoterically    contains   all   the    doc- 

H  trines    of    the    masculine    creative 

E  trinity  is  occasionally  found  in  an- 

Axu — R — H  o  A    cient  sculptures  and  is  shown  in  its 

FIGURE  9.  translated  form  in  this  diagram. 

In  all  these  representations,  however,  whether  real- 
istic, with  all  the  detailed  form  and  features  of  the 
erect  virile  member  —  or  whether  suggestive  in  the 
plain    or    ornamental    column,  or  in  the  single  upright 


62  THE  FIVE  GREAT  SYMBOLS. 

stone  or  post  —  or  when  symbolic,  in  the  perpendicnlar 
line,  they  each  and  all  pointed  to  the  living  erected 
phallus.  When  the  triad  was  indicated,  realistically  or 
symbolically,  still  the  centi-al  and  overshadowing  fea- 
ture was  the  erected  phallus,  representing  creative 
power. 

This  creative  power,  whether  regarded  as  the  phallus, 
as  the  triad  of  male  generative  organs,  as  the  whole 
man,  as  an  unseen  power,  as  an  intelligent  force,  or  as 
an  intelligent  and  powerful,  but  unseen  being  (for  we 
must  always  bear  in  mind  that  all  these  ideas  concerning 
the  creator  have  been  contemporaneously  held  from  time 
immemorial),  was,  up  to  the  time  of  which  we  write  — 
or  rather  up  to  the  stage  of  development  referred  to  — 
thought  of  and  spoken  of  as  masculine  —  and  mascu- 
line only; 

THE    PEMIJi^INE    SYMBOL. 

Up  to  this  stage  of  human  development  the  female 
organs  of  generation,  the  feminine  principle,  the  femi- 
nine creative  powers,  had  not  been  regarded  as  factors 
in  generation  — in  a  word,  woman  had  not  been  recog- 
nized as  human;  and,  hence,  the  creator  —  whether 
principle,  power,  or  person  —  was  not  thought  of  as 
having  feminine  characteristics  or  attributes. 

Among  the  intelligent  and  intuitive  men  of  this  de- 
velopment there  arose  a  new  prophet,  who  became  so 
enlightened  that  he  was  enabled  to  perceive  a  new  and 
beautiful  unfolding  of  truth.  This  new  teacher  had  the 
seership  to  recognize,  and  the  enthusiastic  boldness  to 


THE  TRIANGLE.  63 

announce,  the  wonderful  revelation,  alike  new  and 
startling-  to  priest  and  people,  that  the  accepted  and 
official  dog-mas  of  worship  were  susceptible  of  improve- 
ment, because  a  broader  truth  had  been  discovered. 
He  announced  that,  while  recognizing  the  honor  and 
worship  due  the  phallus,  the  male  genci-ative  ti-iad,  the 
masculine  principle,  the  masculine  creator,  still  they 
were  not  the  all,  nor  the  all-sufficient,  in  generation; 
that  important  and  essentially  potent  as  is  the  mascu- 
line, still  the  yoni  —  woman  — the  feminine  principle  — 
the  feminine  generative  power  —  the  feminine  cre- 
ator—  was  also  a  factor,  an  essential  factor,  in  fact  an 
equal  partner,  in  the  generation  of  human  beings. 

Some  students  of  ancient  worship,  whose  patient  re- 
search and  eminent  scholarship  give  their  opinions 
great  weight,  are  inclined  to  think  that  among  the 
early  innovators  were  those  who  not  only  claimed  the 
feminine  as  every  way  equal  in  honor  to  the  mascu- 
line, but  carried  their  views  to  the  other  extreme,  and 
exalted  the  feminine  hito  the  supreme  place ;  and  re- 
fused to  recognize  the  masculine  as  at  all  worthy  of 
coordinate  woi'ship. 

The  conservative  priesthood  and  their  adherents  would 
naturally  cling  persistently  to  the  old  cult,  denouncing 
the  new  doctrine  as  a  blasphemous  and  damning  heresy, 
and  persecuting  bitterly  those  who  accepted  —  and 
especially  those  who  taught  —  the  worship  of  a  sti-ange 
god.  The  radicals  would  just  as  naturally  go  to  the 
extreme  of  their  position,  and  in  a  similarly  intolerant 
spirit,  denounce  their  persecutors  as  bigots.     Each  ex- 


64  THE  FIVE  GREAT  SYMBOLS. 

treme  party  would  have  the  same  form  of  watchword 
and  battle  cry  :  "  There  is  but  one  god  !  Our  god  is 
god."  "All  honor  to  our  god!  Death  to  all  who 
worship  any  god  but  our  god."  These  extremists,  in 
true  sectarian  spirit,  waged  a  bitter  war  of  words,  and 
carried  ou  a  more  sanguinary  nnd  moi-e  destructive  war- 
fare of  weapons.  Families  were  divided,  tribes  were 
broken  up,  nations  rent  asunder,  in  this  controversy ; 
and  not  only  families  and  tribes,  but  nations,  were  ex- 
terminated in  the  long  and  savage  wars  which  grew 
out  of  the  question  of  Avhich  was  the  true  worship,  that 
of  the  phalhis  or  the  yoni  —  or  the  principles  and  gods 
which  they  represented.  In  the  meantime  the  great  mid- 
dle classes  —  those  of  the  golden  mean  —  among  whom 
all  real  reforms  find  their  constituents  —  were  comino- 
more  and  more  to  see  and  understand  the  mutual  im- 
portance of  the  two  principles,  and  to  acknowledge  both 
as  essential.  This  great  middle  class  included  all  be- 
tween the  extremists ;  and  their  acceptance  of  the  two 
gods  ranged  in  every  possible  degree  of  difference  from 
those  who,  while  they  acknowledged  both  gods,  held 
the  masculine  as  so  much  superior  as  to  consider  the 
conservati\'es  practically  right,  to  those,  on  the  other 
hand,  who  so  exalted  the  feminine  as  to  be  almost  in  full 
accord  with  the  radicals.  Still,  the  theory  of  their  sub- 
stantial equality  in  power  and  wortliiness  of  worship 
gradually  gained  ground  and  adherents,  and  finally  be- 
came the  dominant  cult.  Then,  and  ever  since,  the 
worship  of  the  creator  has,  in  its  realistic  aspect  or 
spiritual    interpi-etation,  ranged    in   the    same  general 


THE  TRIANGLE.  65 

direction.  Then,  as  ever  since,  and  now  (always  bear- 
ing in  mind  that  creeds,  as  well  as  ceremonies  and  sym- 
bols, are  what  we  read  into  them,  in  the  interpretation 
throngh  them  of  onr  own  feelings  and  thoughts),  the 
worshiping  part  of  mankind  might  be  ari-anged  under 
five  titles,  which,  in  the  Hindu  terminology,  would  be 
as  follows :  — 

LiNGACITAS, 

LixGA-yonigas, 

LIXGAY-ONIGAS, 

Yoxi-lingacitas, 

YOXIGAS. 

The  conservatives,  who  maintained  the  old  faith, 
would,  of  course,  retain  the  old  ceremonies,  as  well  as 
the  old  symbols  of  single  phallus,  or  the  masculhie 
triad.  The  radicals  would  naturally  adopt  the  yoni  as 
the  litei-al  image  to  announce  and  illustrate  the  car- 
dinal doctrine  of  the  new  cult.  The  yoni  being  less 
prominent,  and  hence  more  difficult  to  reproduce  in  full 
detail  —  the  representations  were  of  necessity  more 
veiled.  The  artist,  therefore,  depended  more  upon 
suggestion  than  upon  realistic  reproduction  to  indicate 
the  organ  and  all  it  typified.  The  same  natural  reserve 
which  veiled  a  literal  exposure  or  a  picturative  rep- 
resentation of  the  yoni,  avouM  also  suggest  other  rep- 
resentations. The  mons  veneris,  with  its  hirsute 
covering,  was  often  substituted  for  the  organ  it  con- 
cealed. This  substitute  is  in  the  form  of  an  inverted 
triangle ;  and  this  is  the  reason  why  the  triangle  was 
chosen   to  symbolize  the   yoni.     Besides   the  triangle 


66  THE  FIVE  GREAT  SYMBOLS. 

would  suggest  the  feminine  trinity  —  the  sacred  locality, 
the  yonic  orifice,  and  the  prolific  womb,  and  would,  there- 
fore, be  an  especially  appropriate  symljol.  This  tri- 
angle was  usually  di-awn  plain,  as  in  Figure  10.  It 
was,  however,  frequently  rendered  more  literal  by 
adding  a  short  interior  upright  line,  as  in  Figure  11. 

A  symbol  of  the  yoni  —  and  hence  of  the  feminine 
principle  or  personality  —  which  was  common  in 
ancient,  and  to  some  extent  in  modern,  times  —  though 
often  used  with  indelicate  suggestiveness — was  the 
pointed  oval,  Fignre  12.  This  was  sometimes  soft- 
ened into,  the  ellipse,  rendered  angular  in  the  lozenge, 
or  expanded  into  the  circle,  as  shown  in  Figures  13,  14, 
and  15. 

WO  ooo 

Fig.  10.  Fig.  11.  Fig.  12.  Fig.  13.  Fig.  14.  Fig.  15. 

Then  the  woman's  breast,  Figure  16,  with  all  its 
attributes  of  nourishment  and  beauty,  was  also  adopted 
as  a  representative  of  the  feminine  in  all  its  peculiari- 
ties. This  was  an  especially  acceptable  and  popular 
symbol;  because  it  could  be  interpreted  according  to 
the  reader's  nature  —  cither  sentimentally  or  fleshimen- 
tally.  In  the  swelling  breast,  too,  the  feminine  triad 
was  suggested  by  the  two  curving  lines  of  beauty  — 
one  above,  the  other  below  —  and  the  nipple  in  which 
they  culminated.  The  feminine  trinity  was  also  rep- 
resented by  the  three  living  colors  of  the  pink  nipple, 


THE  TRIANGLE. 


67 


the  white  field,  and  the  intermediate  band  of  softened 
tint  between    them,  Figure  17.     This    representation 
was  often  symboUzed  by  the  circle  as  showing  the  out- 
line of  the  base  of 
the   breast,    Figure 
18,  which  was  again 
Fig.  16.     Fig.  17.         Fig.  18.  Fig.  19.        reudcrcd  more  sug- 

gestive by  placing  a  dot  in  the  center  to  represent  the 
nipple  as  in  Figure  19. 

The  intermediate  sects  adopted  representations  and 
symbols  which,  by  their  forms  or  arrangements,  or  by 
the  interpretations  accorded  them,  indicated  their  pecu- 
liar views   as  to  whether  the  masculine  Avas  superior, 


Fig.  21. 


Fig.  22. 


Fig.  24. 


Fig.  25. 


equal,    or   inferior,    as    compared   with   the    feminine. 
As  these  doctrines  were  gradually  adopted  in  different 


Fig.  20. 


Fig. 


Fig.  28. 


Fig.  30. 


Fig.  31. 


degrees,  and  as  these  symbols  were  used  for  ages 
contemporaneously,  they  were  multiplied  in  number, 
and  modified  in  form  and  combinations.     Those  who 


68 


THE  FIVE  GREAT  SYMBOLS. 


acknowledged  both,  but  held  the  masculine  as  superior, 
used  such  symbols  as  Figures  20  to  31. 

Those  on  the  other  hand  who  revered  the  feminine  as 
superior  to   the  masculine  would  reverse  the  arrange- 


Fig.32.  Fig.  33.  Fig.  3t.  Fig.  35.  Fig.  36.  Fig.  37. 

ment  of  these  emblems  and  show  their  peculiar  opinions 
and  religious  ideas  in  such  symbols  as  Figures  32  to  43. 

0  0  wyv 


Fig. 


Fig.  39. 


Fig.  40. 


Fig.  41. 


Fig.  42. 


Fig.  43. 


Those  who  contended  for  the  equality  of  the  feminine 
and  masculine  principles,  used  also  the  latter  symbols, 
but  interpreted  them  differently  —  saying,  in  substance  : 
"  We  represent  the  masculine  as  a  triad  and  the  femi- 
nine as  a  monad  or  fourth  member;  we,  therefore,  rep- 
resent their  equality  by  placing  the  single  feminine 
symbol  over  the  masculine  three."  This  class  also  used 
the  symbolism  of  the  conservatives  in  some  cases- 
In  the  masculine  triad  they  interpreted  the  upright  line 
as  the  masculine  and  the  long  horizontal  line  as  the 
feminine.  Again,  as  the  single  upright  line  symbolized 
the  masculine,  this  class  once  more  adopted  that  sign 
and  added  their  own  ideas  to  it  by  placing  another  sim- 


THE  CROSS. 


69 


ilcir  line  by  Its  side,   forming 
Figure  48. 


the  double  upright  line 


Fig  44. 


Fig.  40.         Fig.  46. 


Fig.  47. 


Fig.  48. 


Fig.  49. 


This  simple  symbol  is  unfolded  by  mystical  interpreta- 
tion in  the  most  far-reaching  application,  but  always 
with  the  same  generic  value.  Thus  it  means  the  mas- 
culine and  feminine  creators,  Adam  and  Eve,  Cain 
and  Abel,  Jacob  and  Esau,  Moses  and  Aaron,  Jachin 
and  Boaz, —  the  two  pillars  at  the  entrance  of  Solo- 
mon's Temple,  Peter  and  John,  and  so  on,  with  Jeho- 
vah the  Eternal  Father,  and  Mary  the  Universal  Virgin 
Mother,  as  the  last  interpretation. 

The  same  ideas  are  represented,  and  the  same  mysti- 
cal interpretation  unfolded  by  placing  the  upright  line 
and  the  circle  together,  as  in  Figure  49. 


THE    CROSS. 

The  race  —  that  is  the  more  developed  part  of  it  — 
was  again  ready  to  recognize,  and,  therefore,  to  accept 
a  still  further  unfolding  of  the  truth  in  regard  to  crea- 
tion. Again,  the  intuitive  class  —  wiio  are  the  spiritual 
eyes  of  mankind — furnished  the  seer,  who,  by  his  supe- 
rior illumination,  was  able  to  perceive  the  new,  the 
needed,  and  the  acceptable  light.  He  recognized  the 
truth  in  the  old  and  modified  dogmas,  and  saw,  too, 
that  a  clearer  view  of  these,  and  a  larger  comprehension 
of  their  relationship  to   each   other   and   to   creation, 


70  THE  FIVE  GREAT  SYMBOLS. 

would  enlarge  and  improve  these  creeds.  He  fully 
and  heartily  indorsed  the  equal  importance,  power,  and 
glory  of  the  masculine  and  feminine  creative  powers. 
He  taught,  however,  that  generation  did  not  result 
simply  from  the  fact  that  such  powers  are,  or  are  equal, 
but  from  their  activity  in  generative  opei-ation ;  and  not 
from  their  separate  and  independent  operation  —  but 
from  their  mutually  reciprocal,  cooperative  and  there- 
fore harmoniously  combined  activity.  This  new  per- 
ception of  truth  —  illumination  —  revelation  —  call,  it 
what  we  may  —  which  to  us  may  seem  a  very  simple 
and  obvious  truism,  w\as  to  the  less  developed  race  a 
most  wonderful  and  important  statement ;  for  it  shed  a 
beauteous  hght  upon  many  of  the  obscure  and,  therefore, 
disputed  elements  in  the  already  estabhshed  creeds.  It 
paved  the  way  for  sweet  reconciliation  between  the  bit- 
terly warring  sects,  by  showing  that  however  the 
comparative  power  and  honor  of  the  contended-for 
creating  principles  might  be  regarded,  that,  still,  each 
must  cooperatively  act  with  the  other. 

This  new  doctrine  did  not  abridge  the  worship  ac- 
corded to  any  recognized  principle  or  person.  It  did  not 
introduce  any  new  object  of  worship.  It  only  recog- 
nized an  activity  —  and  that  a  mutual  activity  on  the 
part  of  the  creators  which  mankind  (including,  of 
course,  womankind,  as  well),  have  always  recognized 
as  a  delightful  occupation  of  their  energies,  and  for 
which  they  were,  no  doubt,  pleased  to  have  a  divine 
example  and  indorsement. 

This  new  doctrine  seems  to  have    been  readily  rec- 


THE  CROSS. 


71 


ognizcd  and  generally  adopted  by  the  different  sects ; 
for  Avbile  some  of  them  contended— and  m  some  places 
still  contend  for  the  snperiority  of  one  or  the  other  of 
the  sexnal  principles,  all  seem  to  hold  to  the  necessity  of 
their  mutual,  cooperative,  creative  work.  The  accept- 
ance of  this  addition— not  otherwise  a  radical  change  — 
to  the  dogmas,  as  was  natural,  resulted  in  new  cere- 
monials made  np  of  the  old  with  added  new  features, 
some  of  which  in  time  became  — while  heartily  wel- 
comed and  greatly  enjoyed  by  the  worshiping  partici- 
pants —  of  a  character  which  in  this  day  and  civilization 
would  be  denominated  scandalously  licentious. 

The  fundamental  idea  of  thecjiew  modification  of 
creed  was  the  active  co-operation  of  the  seemingly  op- 
posing masculine  andfeminhie  principles  and  powers  as 

Fig.  50.  Fig.  51,         Fig.  52.  Fig.  53.  Fig.  54.  Fig.  55. 

the  creative  cause  of  all  that  is.  The  imaged  or  pict- 
ured representation  of  this  was  naturally,  of  course,  the 
masculine  and  feminine  oi-gans,  not  only  in  full  power, 
ready  for  their  special  woi-k,  but  actually  engaged  in 
their  reciprocal  and  cooperative  struggle  to  bring  about 
the  greatest  of  all  desired  results,  a  new  creature. 
The  syml)ol  to  veil  this  imagery  was  naturally  an  up- 
right line  in  a  triangle,  pointed  oval,  ellipse,  circle,  or 
lozenge.     Figures  50,  51,  52,  53  and  54. 


72  THE  FIVE  GREAT  SYMBOLS. 

The  upright  line  and  circle  side  by  side,  Figure  55, 
often  modified  into  lO,  and  in  more  modern  times  into 
'T'  /^\  A  /^  10?  Figures  56  and  57,  are  symbols 
III  J^  II  almost  synonymous  with  the  cross. 
Fig.  56.  Fig.  57.       They  represent  the   union   of  the 

sexual  organs  —  the  co-operation  of  the  masculine  and 
feminine  powers  or  persons.  1,  the  masculine,  alone  is 
simply  one ;  0,  the  feminine,  alone  is  nothing.  Their 
union  is  not  1  +  0  =  1,  but  1  +  0  annexed  =  10  or 
many.  1  is  the  masculine  —  God,  alone  in  his  majesty ; 
0  is  the  feminine  —  I^ature,  with  only  receptive  power. 
10  is  God  and  Mature,  the  all-producing.  1  is  the 
creative  but  invisible  spirit ;  0  is  the  existence  or  ex- 
pression of  this  spirit  —  the  visible  universe  ;  10  is  all  in 
all,  and  all  expressing  all.  The  Lingacitas  say  1  is 
all,  0  simply  a  servant.  The  Yonigas  reverse  this, 
making  0  all  important,  with  1  as  an  assistant. 

But  there  was  a  sacred  symbol,  the  combination  of 
the  upright  and  horizontal  line,  already  in  popular  use ; 
it  was  reverenced,  time-honored  and  well  understood ;  it 
was  therefore  policy  as  well  as  necessity  to  retain  it. 
The  inverted  triangle,  pointed  oval,  ellipse,  circle,  and 
lozenge  could  easily  be  replaced  by  the  horizontal  line, 
especially  when  a  change  of  position  would  at  once  indi- 
cate the  same  meaning  and  also  symbolize  the  new 
dogma.  This  was  effected  by  placing  the  horizontal 
line  across  the  middle  of  the  upright  hues,  thus  produc- 
ing the  ancient,  modern,  and  everlasting  religious  sym- 
bol—  the  cross. 

The  cross,  we  thus  see,  was  originally  formed  by  the 


THE  CROSS.  73 

combination  of  the  two  simplest,  l)est-known  and  most 
transcendental ly  interpreted  religions  symbols.  The 
uprig-ht  line  —  the  major  element  in  the 
cross,  still  retained  all  its  former  symbolic 
significance  as  the  "erect  pillar."  The 
horizontal  line  crossing  it  carried  with  it 
all  the  meaning  of  the  masculine  triad. 
Changing  this  line  from  the  extremity  to  the  [_ 

middle  of  the  npiight  line  not  only  conferred  ^' '^-  ^*- 
npon  it,  in  this  position,  all  the  significance  of  the 
revered  triangle,  pointed  oval,  and  circle— in  a  word 
the  yoni  or  woman-hood  —  the  feminine  ci'cative  pi'iiic:- 
ple ;  but  it  did  much  more,  for  it  g-ave  both  the  mascu- 
line and  feminine  emblems  and  principles  a  living 
value,  because  it  represented  an  active  cooperative 
union  in  the  work  of  creation. 

The  cross,  then,  when  first  adopted  as  a  rehgious 
symbol  meant,  on  the  pni-ely  sensual  plane,  linga- 
in-yoni,  generation  by  the  union  and  cooperative 
activity  of  the  sexes.  It  was  even  then,  however,  in- 
terpreted to  signify  the  creation  of  children  —  on  the 
physical  plane,  of  course  —  by  the  orderly  and  de- 
signed activity  of  the  unseen  powers  typed  by  the 
masculine  and  feminine  organs.  By  the  simple  un- 
folding, developing,  spiritualizing  of  this  original 
interpretation  it  has  come  to  mean  regeneration  — 
the  union  and  cooperative  activity  of  the  masculine  and 
feminine  princi[)les  (which  are  variously  interpreted  as 
Divine  and  human  —  God  and  nature,  love  and  wis- 
dom, will  and  intellect,  faith  and  works,  etc.),  to  devel- 


74  THE  FIVE  GREAT  SYMBOLS. 

ope  new  creatures,  who  shall  not  only  "inherit  the 
earth"  on  the  sensual  plane,  but  who  shall  in  the 
spiritual  realm  possess  the  heavens  and  fill  them. 

The  cross  has  not,  however,  by  this  spiritual  inter- 
pretation lost  any  of  its  interest  or  significance —  much 
less  had  its  teachmg  negated —  on  the  sensual  jdane  of 
man's  life.  Its  primitive  meaning  and  earliest  intei-pre- 
tation  is  ever  vital  and  ever  present — or  should  be  — 
to  even  the  most  spiritually  developed.  Ascetics  may 
claim  that  they  aim  to  be  so  busy  in  the  work  of  saving 
the  souls  of  themselves  and  others  that  they  will  have 
no  time  to  engage  in  physical  procreation ;  that  they 
aim  to  labor  so  continuously  and  so  exhaustingly  in 
spiritual  work  that  they  will  lack  the  power  to  obey 
their  God's  first  command  to  the  first  parents  in  Pai-a- 
dise  — "  Be  fruitful,  multiply,  fill  the  earth  and  subdue 
it;"  that  they  strive  to  be  so  enamored  of  spiritual 
purity  and  future  glory  that  they  will  have  no  inclina- 
tion to  admire  the  flesh  or  partake  of  its  sensual 
felicities.  There  seems,  to  say  the  least,  an  inhar- 
mony  between  the  teachings  of  God  to  the  perfect 
pair,  and  the  ascetic's  ideal  life  of  perfect  man  and 
woman  nov\^.  Certain  it  is  that  if  they  could  convert  all 
mankind  to  their  ideal  St.  Peter  would  have  to  search 
out  some  other  source  than  Earth  for  a  su])ply  of 
heavenly  inhabitants. 

Another  class  will  claim  that  the  transcendental  mean- 
ing of  the  cross  as  a  symbol  of  regeneration  in  spirit 
should  not  replace  —  but  simply  supplement  its  interpre- 
tation as  to  creation   on  the  sensual  plane.     They  will 


THE  CROSS.  75 

maintain  tliat  those  who  are  becomhig  spiritually  puri- 
fied in  affection  and  enlightened  in  intellect  should  even 
more  desire,  and  more  persistently  try,  to  "  fill  the 
earth  and  subdue  it ;"  because  they  will  give  the  world 
a  healthier,  stronger,  longer  lived,  more  intellectual 
and  purer  race  of  men  and  women — the  more  of  whom 
we  have  the  better.  They  will  insist  that  a  man's  de- 
sire and  attempt  to  regenerate  himself  and  the  world 
spiritually  so  far  from  negating  or  even  interfering  with 
his  ph3"sical  duties  of  marriage  and  fatherhood,  empha- 
sizes not  only  the  duties,  but  also  augments  the  powers 
of  generation  on  the  sensual  plane ;  and  that  however 
many  spiritual  children  he  may  count  because  of  his 
instrumentality  in  leading  them  from  the  darkness  of 
sin  to  the  light  of  holiness,  still  the  Lord  and  the  world 
require  his  best  efforts  to  beget  and  bring  up,  on  the 
plane  of  nature,  many  strong  sons  and  beautiful  daugh- 
ters. They  Avill  teach  that  the  cross  rejjresenting  the 
cooperative  activities  of  mascnhne  and  feminine  also 
symbolizes  that  all  the  duties  and  responsibilities  of 
generation  and  regeneration  equally  apply  to  woman 
as  to  man  ;  that  just  as  virility  on  the  sensual,  and  intel- 
lect on  the  spiritual,  plane  is  the  essence  of  manhood,  so 
fecundity  and  purity  of  affection,  in  their  respective 
domains,  are  the  jewels  of  womanhood. 

When  the  early  Christian  Apostles  went  to  Egypt 
and  Rome  —  the  great  central  homes  of  the  new  faith  — 
they  found  the  cross  already  recognized  as  the  supreme 
religious  symbol.  With  the  same  wisdom  displayed  by 
Paul  at  Athens,  they  announced  that  they  came  —  not 


76  THE  FIVE  GREAT  SYMBOLS. 

to  tear  down  religious  ideas  or  to  discard  the  cross,  but 
to  more  fully  unfold  the  interpretations  of  that  revered 
and  time-reverenced  symbol.  Accepting  the  cross  and 
its  symbolism  of  generation  on  the  plane  of  natui-e  — 
physically,  they  unfolded  its  transcendental  meaning  as 
the  emblem  of  the  divine  and  the  human,  actively 
cooperating  to  beget  new  creatures,  that  is,  regenerated 
or  divine  men   and  women. 

To  wi'ite  fully  of  the  interpretations  of  the  cross,  to- 
gether with  its  associated  symbols,  would  be  to  give  the 
religious  history  of  the  race  from  its  primitive  childhood 
up  to  its  present  state  of  comparative  maturity.  To 
prophesy  correctly  its  yet  to  be  unfolded  meanings 
would  be  to  foretell  the  manner  and  result  of  man's  con- 
tinued growth  until  every  son  and  daughter  of  God 
should  attain  to  be  perfect  even  as  the  Father-Mother 
in  heaven  is  perfect. 

THE    SERPENT. 

Probably  the  next  new  symbol,  with  a  meaning  fun- 
damentally distinct  from  that  of  the  cross,  either  as  a 
whole  or  considered  in  its  constituent  elements,  and 
yet  representing  an  essential  element  in  creation  or  gen- 
eration, was  the  serpent.  This  symbol  of  the  serpent 
is  nearly  as  old,  and  almost  as  nearly  universal  —  both 
as  to  times  and  places  —  as  the  pillar.  'No  other  sym- 
bol has  been  or  is  so  variously  intei'preted.  It  has 
meant,  and  is  now  esoterically  taught  to  mean,  nearly 
every  transcendental  truth  from  life  to  the  individual  on 
earth,  and  continued  life  of  the  individual  and  the  race 


THE  SERPENT.  77 

ill  the  recurring-  g-enerations  by  offspring,  to  the  eternal 
life  of  the  individual, in  a  future  and  spiritual  phase  of 
existence ;  from  simple  cunning-  or  craftiness  to  the 
broadest  and  clearest  wisdom ;  and  from  simple  sen- 
suous light  to  divine  illumination.  The  serpent  has  also 
been  used  to  represent  nearly  every  feeling  possible  to 
humanity,  from  the  purely  animal  sexual  passion  to  the 
passion  of  the  divine  man  on  the  cross ;  and  to  sym- 
bolize every  possible  sensual  and  spiritual  being,  from 
the  slimy  and  poisonous  snake  in  the  grass  to  the  or- 
thodox personal  devil,  who  seduced  our  paradisical 
mother  Eve — and  who  still  roams  the  earth,  seeking 
whom  he  may  devour;  from  Lucifer  —  the  fallen  angel 
and  prince  of  darkness,  to  Lucifer  —  the  torch  bearer 
of  the  Di\dne,  who  sheds  abroad  in  the  world  all  the 
light  it  has  or  can  have  ;  in  a  word  from  the  great  red 
dragon,  the  seducer  of  hell,  the  prince  of  error,  the 
malignant  and  eternal  enemy  of  man,  to  the  favorite 
arch-angel  nearest  the  celestial  throne,  the  everlasting 
spirit  of  truth,  the  only  divine  instructor  of  man,  and 
even  the  Holy  Spirit  —  one  with  the  Most  High. 

The  "  wise  men  of  old,"  therefore,  did  not  adopt  the 
serpent  on  account  of  its  beauty  only  or  for  ornament 
simpl}^ ;  but  because  they  had  a  new  and  larger  per- 
ception of  truth  and,  hence,  needed  a  new  symbol  to 
represent  a  new  element  in  their  philosophy.  These 
men,  being  close  observers,  would  soon  notice  that  while 
the  cooperative  nnion  of  the  sexes  was  necessary  to, 
and  resulted  in,  the  bringing  forth  of  children,  which 
were  much  prized,  that  still  this  desire  of  procreation 


78  THE  FIVE  GREAT  SYMBOLS. 

was  not  then  —  as  it  is  not  now  —  the  only,  or  even 
generally,  the  main  incentive  to  the  creative  act.  They 
donhtless  recognized  that  if  the  love  of  the  offspring  — 
the  special  desire  for  a  child  at  a  certain  time  —  Avas  the 
only  motive  for  pi-ocreative  activity,  that  this,  like 
many  other  important  duties,  would  often  be  seriously 
neglected ;  and  that,  as  a  natural  result,  the  earth  would 
be  filled  and  subdued  very  slowly  —  if  indeed  it  were 
filled  or  subdued  at  all.  They,  therefore,  recognized 
the  passion,  which  insured  the  prompt  and  constant 
activity,  resulting  in  populating  the  world,  as  a  divine 
factor  in  creation.  Regarding  it  thus,  they,  in  accord- 
ance with  their  custom,  sought  out  a  representative 
symbol.  They  had  also,  no  doubt,  noticed  that  the 
cohra  de  cajjella^  or  hooded  snake  of  India  (where  the 
serpent  symbology  probably  originated)  had  a  peculiar 
power  of  puffing  itself  up  —  enlarging  and  erecting  its 
neck  and  head  when  aroused  to  excitement.  This 
peculiar  power,  and  its  size,  shape,  position,  and  regu- 
lar pulsations  when  in  this  condition,  as  well  as  its  well- 
known  power  of  fascination  — which  subdues  its  whilom 
fearful  and  trembling  victims,  were 
all  very  suggestive.  This  snake, 
which  is  the  favorite  form  of  the 
earlier  representations  of  the  ser- 
pent, was,  probably,  for  these,  and, 
perhaps,  other  reasons,  chosen  to 
symbolize  that  purely  selfish  and 
^'^'  ^^-  sexual  ])assion  which  for  the  sim- 

ple end  of  sensual  gratification  prompted  the  fleshly 


THE  SERPENT.  79 

union  of  the  sexes.  This  significance  would  naturally 
unfold  very  speedily,  even  to  the  primitive  race,  so  as 
to  also  include  all  those  sentimental  promptings  which 
hrought  the  sexes  into  harmonious  and  enjoyable  associa- 
tion. Indeed  the  race  may  have  been  so  developed  as 
to  recognize  both  of  these  interpretations  from  the  first 
use  of  this  S3"m1)ol. 

And  the  ancients  were  i-ight  in  regarding  sexual  pas- 
sion as  divine.  It  is  simply  the  divuie  impulse  Avhich 
stimulates  sensual  man,  from  purely  selfish  motives, 
and,  Avithout  regard  to  duty  or  divinity,  to  sufferiugly 
desire  and  ardently  enjoy,  and,  therefore,  to  energetic- 
ally and  industriously  engage  in  procreative  activity. 
Among  purely  animal  men  —  if  any  such  there  be  — 
this  passion  is,  therefore,  instinctive  —  but  none  the  less 
diviue  —  in  its  intent  and  result  of  perpetuating  the 
race.  Among  animals  it  is  called  instinct.  In  the  veg- 
etable world  we  recognize  it  as  tendency  to  cellular 
develoj^ment  and  nudtiplication.  In  the  mineral  king- 
dom it  is  known  as  chemical  aflSnit}^  In  the  domain  of 
intellect  it  is  the  spontaneous  craving  that  seeks  enjoy- 
ment in  the  mental  activity  of  evolving  or  receiving 
ideas.  In  the  realm  of  affection  it  is  the  anxious  agita- 
tion which  revels  in  the  exciting  play  of  the  emotions. 
In  a  word  this  passion  is,  in  its  own  domain,  the  special 
manifestation  of  the  universal  divine  impulse  seeking 
satisfaction  in  the  reciprocal  activity  of  creative  forces  ; 
and  in  man  prompting  him  —  before  purity  would  induce 
or  intelligence  guide  him  —  to  procreative  activities. 

So  we  find  that,  independent  of  the  ultimate  aim  of 


80  THE  FIVE  GREAT  SYMBOLS. 

perfecting  the  universe,  affinity,  instinct,  and  impulse 
are  constantly  pi-ompting  and  securing  the  energetic 
cooperative  activity  of  apparently  contending,  but,  in 
reality,  supplementary  creative  powers  in  the  production 
of  ncAV  creatures. 

Sensual  pleasure,  intellectual  delight,  moral  rapture — 
in  a  word,  happuiess,  on  every  plane  of  man's  nature — is 
constantly  resulting  from  the  obedience  he  accords  to 
the  promptings  of  impulse,  long  before  he  attains  the 
moral  and  mental  development  of  designedly — and 
with  holy  purpose  aforethought  —  engaging  in  the  same 
outward  work. 

And  this  impulse  —  wdiether  manifested  as  sexual 
passion  on  the  sensual  plane,  seeking  and  securing 
fleshly  gratification ;  or  whethei*  it  is  recognized  as 
pious  fervor  in  the  spiritual  domain,  longing  for  and  ex- 
erting consecrated  activity  for  regenerated  .  emotional 
satisfaction  —  tliis  impulse,  so  long  as  it  is  the  sponta- 
neous promptings  of  vital  strength  to  go  foi'th  in  ener- 
getic activity,  because  that  activity  is  self-satisfying,  is 
what  is  symbolized  by  the  serpent. 

From  tliese  fundamental  ideas,  which  the  sei-i)ent  has 
from  time  immemorial  represented,  it  came  to  have 
many  other  significations.  Its  every  interpretation, 
however,  as  a  religious  or  mystic  symbol  has  been  de- 
veloped out  of  —  and  is  the  legitimate  offspring  of  — 
this  primitive  and  essential  esoteric  value. 


CHAPTEK    II. 


GENERAL  DIFFUSION  AND  MODIFIED  FORMS  OP  PHALLIC 
SYMBOLS. 

WE  cannot  too  fully  appreciate,  nor  too  often, 
in  pursuing  this  study,  remind  ourselves 
that  the  use  of  phallic  syuil3ols,  and  even  the  use  of 
realistic  representations  of  the  sexual  organs,  was,  in 
the  eyes  of  the  worshipers  using  them,  dignified  and 
pure  in  purpose,  and  free  from  any  recognized  un- 
cleanness. 

THE    PILLAR. 

The  use  of  the  pillar  in  some  of  its  varied  forms 
was  almost  universal,  as  a  religious  symbol.  The 
Teutons  and  Scandinavians  w^orshiped  their  gods  under 
various  names,  and  with  different  attributes  ;  but  how- 
ever different  sects  might  disagree  on  the  minor  i)oints, 
they  all  regarded  the  Creator  as  masculine,  and  used 
the  phallus  or  its  syml^ols  as  i-epresenting  the  Divine. 
The  Spaniard  generally  Avorshiped  a  similar  deity 
under  the  name  of  Hortanes,  and  used  the  same  "  staff 
of  life"  as  his  emblem.     England,  Scotland,  and  Ire- 

(81) 


82 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


land  still  bear  evidence  of  the  generality  and  dominancy 

of  the  phallic  idea  in 
worship.  To  catalogue 
and  explain  the  monu- 
ments and  remains  of  this 
cult  in  the  British  Isles 
would  require  a  ponderous 
volume.  Stonehenge, 
the  ground  i)lan  of  which 
Fig-  CO.  it^  shown  in  the    annexed 

figure,  has  been  so  often  written  about  that  no  descrip- 
tion is  needed. 

This  shows,  T,  the  elevation  as  it  now  appears ;  IT, 
an  enlarged  view  of  the  "  Friar's  Hell ;"  III,  the  ground 
plan  of  this  ancient  phallic  temple. 


Fig.  64, 


Fig.  61.  Fig.  62.  Fig.  63. 

Fignres  61,  62,  and  63  are  outlines  of  ancien 
Round  Towers,  while  two  views  of  the  celebrated 
ton  stone  are  given  in  Figures  64  and  65. 


t  Irish 

'New- 


THE  PILLAR. 

m 

The 

pillar 

shown 

in 

Figure 

m 

is 

the 

celebi 

•ated 

Rud 

e  St 

one  " 

of 

/K 

r\ 

Yorkshire,  Engl  a  nd. 
The  Innis  Mnra  stone 
of  Ireland  is  shoAvn  in 
Figure  67  ;  and  Figure 
68  shows  a  shaft  which 
stands  beside  the  ora-  Fig.  og. 
tory  of  Gallerus,  County  Kerry 


Fig.  67. 

Ireland. 


Fig.  68. 


Fig.  69. 


Fig.  71. 


Figures  69,  70,  and  71  show  phallic  monumental 
columns  found  in  connection  with  the  tombs  of  Pompeii 
and  Herculaneum. 

The  Linga  worshiped  by  the  Parthian  Magus  is 
shown  in  Figure  72,     This  is  copied  from  a  sculpture 


84 


difpusiojS'  and  modification  of  symbols. 


found  ill  the  Baktyari  Mountains.     To  showhoAv  wide- 
spread in  space  and  time  similar  symbols  may  be  found, 


Fiiiiii 


iH 


Fig.  74.  Fig.  75. 

there  is  given  in  Figures  73  and  74  the  pictures  of  a 
modern  "  Phallic  Pillar"  and  "  Sun  Stone,"  as  found 
in  use  as  a  religious  emblem  —  or  fetich,  at  the  present 
time,  in  the  Figi  Islands.  The  shape,  adornments,  and 
material  of  Figures  72  and  73  are  almost  identical. 

Are  these  modern  emblems  of  the  Figians  any  kin, 
by  way  of  offspring,  to  the  ancient  symbols ;  or  did 
similar  ideas  suggest  and  originate  the  similar  repre- 
sentatives? 

The  Sivaic  Shrine  shown  in  Figure  75  needs  no  com- 
ment to  point  out  its  phallic  chai'acter. 

Almost  exactly  similar  emblems  are  found  in  Java 
and  Ceylon. 

The  Linga  and  Yonic  Temple  of  India  —  shown  in 
Figures  76  and  77  —  are  usually  (at  least  frequently) 
called  Buddhist  Shrines. 

Whether  the  authors  are  mistaken,  or  whether  some 
Buddhists  wander  so  far  from  the  doctrines  of  Siddartha 
as  to  erect  and  use  such  phallic  temples  is  not  certain  ; 
but   surely  all   idolatry  and   sensuality  is  as  far  from 


THE  PILLAR. 


85 


Buddhism  as  it  is  from  (yliristianity  ;  for  the  teaching 
of  Siddartha  and  Jesus  are  alike  on  the  subject  of  idols 
and  chastity. 


i\ 

H^ 

lite 

« 

m 

Fig.  73. 

The  Petrean  Menhir,  shown  in  Figure  78,  is  a  com- 
plete combination  of  the  masculine  emblem  of  the 
"tower,"  with  openings  of  a  similar  shape,  and  of  the 
feminine  "ark,"  or  base,  together  with  "doors"  — 
linga  in  form,  but  yonic,  from  the  fact  of  being  ave- 
nues of  admission. 


Fig.  79.  Fig.  80. 

The  linga-in-yoni,  shown  in  Figui'e  79,  presents  a 
very  interesting  example  of  the  rude  but  emphatic 
method  of  a  pi-imitive  people  in  Gothland,  in  expi-essing 
the  recognition  of  the  masculine  and  feminine  principles 


86 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


and  their  cooperative  union  in  the  grand  work  of  cre- 
ation. The  sacred  hill  at  Karnak,  in  Egypt,  the  phallic 
character  of  which  is  obvious,  is  shown  in  Figure  80. 

In  a  bone-cave  recently  excavated  near  Venice,  and 
beneath  ten  feet  of  stalagmite,  were  found  bones  of 
animals,  flint  implements,  a  bone  needle,  and  a  linga 
of  baked  clay. 

Figure  81  is  a  copy  of  a  picture  found  at  Rome  when 


.t^  ^ 


yjL 


excavating  the  foundations  of 
the  Barbarini  Palace.  The 
mound  of  masonry,  surmounted 
])y  the  round,  short  pillar,  is  sim- 
ilar to  those  found 
in  India,  hi  Amer- 
ica, and  in  many 
parts  of  Europe. 
Fig.  81.  The    oval   p  e  d  i-  ^*^-«2- 

ment  and  the  solitary  pillar  have  the  same  significance 
as  the  Caaba  and  hole  —  the  upright  stone  and  pit  — 
revered  at  Mecca,  long  before  Mahommed's  time.  The 
tree  and  pillar  mutually  interpret  each  other.  The 
same  idea  is  exhibited  in  modern  times  by  two  stones. 
Figure  82,  one  upright  and  the  other  with  a  hole  in  it, 
through  which  one  of  modei'ate  size  could  pass,  now 
found  on  the  Island  of  Gozo,  near  Malta. 

Stone  phalli  are  common  in  the  temples  of  China  and 
Japan.  Passing  to  the  Western  Hemisphere,  the  phallic 
idea  is  almost  universal  among  the  ancient  remains  of 
prehistoric  races.  In  Yucatan  the  phallic  pillar  stands 
in  front  of  every  temple.     In  Panuco  they  adore  the 


THE  PILLAR.  87 

phallus,  preserve  it  in  their  temples,  and  have  has-reliefs 
showing  congress  of  the  sexes ;  which  is  also  true  of 
Tlascala.  In  Honduras,  the  great  idol  is  a  round  up- 
right stone  with  two  faces  —  the  "  Lord  of  Life/'  wliich 
the  Lidians  adore  ;  in  some  ceremonies  they  offer  it  the 
sacrifice  of  blood,  which  they  draw  from  the  prepuce. 
In  Peru  have  been  found  ancient  clay  phalli,  and  also 
water  jars  on  which  were  figured  gods  and  goddesses 
with  greatly  enlarged  generative  oi-gans  —  male  and 
female. 


Fig.  83.  Fig.  84. 

In  the  center  of  the  great  sr[nai'e  of  tlie  temple  of 
the  sun  at  Ciizco,  the  early  European  explorers  found 
a  stone  colunni  shaped  like  a  sugar  loaf,  and  covered 
with  gold  leaf,  which  was  the  object  of  special  vener- 
ation on  the  part  of  the  populace.  Ancient  phalli  are 
found  in  different  parts  of  Hayti.  Figures  84  and  85 
show  two  forms  of  Mexican  shrines  —  common  in  the 
past  and  not  infrequent  at  the  present  day. 

The  similarity  in  the  outlines  of  these  shrines  or 
temples  in  Ireland,  India,  Petrea,  Rome,  and  Mexico  is 
very  suggestive.  In  various  parts  of  the  United  States 
there  have  been  found  excellent  examples  of  phallic 
worship  remains.     An  image  found  in  Tennessee  has 


88  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

an  enormous  phallus.  Two  stone  phalli  —  one  twelve, 
the  other  fifteen,  inches  long  —  were  also  discovered  in 
that  State.  In  tlie  mounds  near  ]N'ew  Madrid,  Missouri, 
among  thousands  of  specimens  of  prehistoric  pottery, 
there  were  found  numerous  examples  of  water  jars  ex- 
hibiting breasts  and  yonii  of  exaggerated  size.  These 
wei*e  l^y  some  supposed  to  be  simply  obscene  articles  ; 
but  such  an  idea  is  a  great  mistake  —  for  they  were 
found  in  only  two  kinds  of  localities — "worshiping 
places  "  and  in  burial  mounds.  And  no  race  of  people 
are  so  iudecent  and  degraded  as  to  designedly  desecrate 
the  silent  city  of  their  dead  ancestors  and  comrades,  or 
purposely  pollute  their  sanctuaries. 

The  Antiquarian  Society  of  Rio  Janeiro,  in  a  recently 
published  report,  state  that  phallic  worship  was  common 
in  Brazil  in  prehistoric  times  and  up  to  a  comparatively 
recent  date ;  and  they  give  illustrations  of  the  images 
and  symbols  used  in  the  ceremonies,  and  of  the  orna- 
ments Avorn  by  the  devotees.  These  are  all  masculine  — 
some  of  them  very  realistic. 

Phallic  worship,  with  all  the  realistic  emblems,  is  now 
prevalent  in  India,  as  the  chapter  on  that  country  will 
illustrate.  Mahommedan  women  —  even  in  this  day  — 
reverently  kiss  the  phallus  of  an  idiot  or  a  saint,  recog- 
nizing them  as  being  so  holy  and  passionless  as  not  to 
be  effected  by  such  a  caress.  The  linga  is  carried  in 
procession  in  Japan  and  in  the  Maiianne  Islands. 

In  Dahomey  priapic  figures  are  found  in  every  street 
of  their  settlements.  In  an  Egba  temple  Burton  re- 
cently found  an  abundance  of  carvings  of  the  masculine 


THE  PILLAR 


and  feminine  organs ;  and  in  the  innermost  sacred  pre- 
cinct a  phallus  and  yoni  in  coition.  Some  natives  of 
Africa,  when  traveling,  carry  a  priapic  image  and  pour 
a  libation  over  its  linga  before  they  drink  from  a  newly 
arrived  at  river  or  spring. 

In  some  of  the  Pacific  islands  the  phallic  ceremonies 
are  common.  An  early  navigator  writes  of  attending 
a  native  religious  festival,  at  which  a  young  man  of 
fine  size  and  perfect  proportions  performed  the  creative 
act  w^ith  a  little  miss  of  eleven  or  twelve,  before  the 
assembled  congregation,  among  A^hom  wxre  the  leading 
people  of  rank,  of  both  sexes,  without  any  thought 
of  observing  otherwise  than  an  appropriate  religious 
duty. 

The  designs  in  figures  8G  and  87  are  representations 
of  the  straw  pillai-s  of  the 
Polynesians.  The  smaller 
one,  which  they  cover  with 
feathers,  is  the  more  common, 
representing  one  of  their  gods. 
The  "Eoyal  God"  is,  how- 
ever, represented  by  one  of 
larger  size,  banded  and  ter- 
minating in  a  more  realistic 
apex,  and  given  a  modified 
^name  showing  its  superioi-ity. 
Straw  figures  ai-e  frequent  in 
India,  especially  in  harvest  time,  when  they  are  made 
in  most  realistic  sexual  forms,  or  of  human  figures, 
exhibiting  both  sexes  very  conspicuously. 


Fig.  87. 


90  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

Although  the  Sandwich  Islanders  have  been  to  some 
extent  Christianized ;  still  it  is  well  known  that  their  old 
faith  frequently  crops  out,  and  there  are  numerous  noc- 
turnal assemblies,  when  the  ancient  worship  of  their 
fathers  is  resumed  —  during-  Avhich  the  promiscuous 
and  frenzied  association  of  the  sexes  takes  place  as  the 
crowning  part  of  the  ceremonies.  As  these  lapses  into 
phallic  worship  usually  occur  at  times  of  threatened  or  ac- 
tual misfortune  and  suffering,  such  as  pestilence,  famine, 
or  oppression,  it  AYOuld  seem  that  the  religious  idea,  and 
not  the  sensual  impulse,  is  the  great  motive  for  the  ap- 
peal to  their  traditional  gods.  When  the  late  spinster 
princess,  heiress  apparent  to  the  throne,  died,  the  natives 
performed  their  time-honored  and  traditional  funeral 
services  all  over  the  kingdom.  These  services  were  very 
similar,  in  some  respects,  to  the  Irish  wake  —  gather- 
ings in  which,  during  the  entire  night,  there  was  feast- 
ing, diinking,  and  singing  the  praises  of  the  deceased. 
Her  dominant  virtue,  which  was  universally  acknowl- 
edged, and  often  and  again  extolled,  washer  inexhaust- 
ible virility  and  passion,  which  no  man,  or  troop  of  men, 
could  cool ;  and  even  in  her  embraces  with  the  gods  she 
was  credited  Avith  being  uniformly  victoi-ious  —  for  she 
sent  them  away  exhausted  and  discomfited,  because 
their  potency  being  expended,  they  could  not  accept 
her  invitation  for  repeated  coitions.  Similar  ceremonies 
are  common  in  Africa  —  and  in  many  parts  of  the  more 
civihzed  world.  The  witches  sabbat  of  Europe,  and 
the  Youdoo  feasts  of  America  are  isolated  and  irregular 
examples  of  an  unregulated  mixture  of  phallic  worship, 


THE  CROSS.  91 

superstition,  and  lewdness.  Even  in  these  latter  orgies, 
the  main  purpose  is  not  the  immediate  gratification  of 
sexual  appetite,  but  some  other  and  more  desirable 
favor,  power,  or  advantage,  which  the  leaders  expect  to 
gain  by  these  —  as  they  call  them  —  religious  or  magical 
ceremonies. 

THE    CROSS. 

There  is  no  well  defined  tradition,  much  less  any 
authentic  history  as  to  when  or  where  the  cross  was 
first  used  as  a  religious  emblem.  Only 
the  more  prominent  forms  of  this  sym- 
bol will  be  noticed.  The  cross  in  the  ' — 
form  of  the  letter  Tau,  with  a  circle 
above  it,  usually  called  the  CraxAnsata, 
or  emblem  of  life,  is  perhaps  tbe  most 
ancient.    This  form  is  very  common  and  ^'^"  ^^" 

found  in  many  localities   remote   from   each   other. 

This  form  of  the  cross  is  found  in  most  of  the  relig- 
ious scenes  depicted  in  the  temples  of  Ancient  Egypt. 
The  deities —  masculine  and  feminine  —  generally  carry 
it  in  one  hand,  while  in  the  other  is  the  ^' staff  of 
purity."  It  would  seem  that  these  two  symbols  were  a 
constant  necessity  in  all  initiations  of  candidates  into 
the  mysteries.  They  are  shown  in  all  exaltations  to  the 
priesthood  ;  and  in  the  coronation  of  rulers.  ''  Life  and 
purity"  were  tbe  precious  gifts  of  the  g'ods  to  kings 
and  priests  —  and  the  treasures  that  the  latter  bestowed 
upon  favorite  assistants  or  neophytes.  That  this  form 
of  the  cross,  in  Egypt,  had  other  meanings  than  life,  is 


92  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

shown  by  its  use  to  designate  allegiance  to  the  worship 
of  Isis  and  Osiris.  Small  statues  of  Horus  are  found 
also,  in  which  he  holds  this  symbol  in  his  left  hand,  and 
which  there  means  the  same  as  the  other  statues  of  that 
god,  where  he  holds  the  detached  generative  organs  of 
Typhon.  Isis  is  represented  as  holding  this  cross.  In 
a  bas-relief,  fi'om  the  Temple  of  the  South,  on  the  Isle 
of  Elephantine  in  the  ^ile,  called  the  ''  Marriage  of  the 
Hierophant" — that  is,  his  initiation  —  the  candidate 
and  the  priestess  both  carry  this  cross  in  their  hand. 
Assyrian  and  Babylonian  sculptures  frequently  exhibit 
this  form  of  the  cross.  Coins  found  in  the  temple  of 
Serapis  showed  this  cross  prominent,  and  were  inter- 
preted by  the  early  Christian  fathers  to  mean  a  future 
life.  Early  Phoenician  coins  show  a  circular  chain 
of  beads  with  this  form  of  the  cross  attached  —  similar 
in  every  respect  to  the  modern  rosary  of  the  Catholic 
church.  Similar  rosaries  are  found  among  the  Japan- 
ese Bnddhists,  and  the  Lamas  of  Thibet. 


Fig.  89.  Fig.  90.  Fig.  91.  Fig.  92.  Fig.  93. 

The  Crux  Ansata  is  also  found  on  the  ancient 
Runic  monuments  of  Denmark  and  Sweden  —  these 
monuments  are  certainly  older  than  the  introduction  of 
Christianity  to  these  countries,  and  were  probably  erected 
before  the  Christian  era.   This  form  of  the  cross  is  the 


THE  CROSS. 


93 


usual  symbol  of  the  planet  Yenus,  as  well  as  of  the 
goddess  of  the  same  name.  In  the  reversed  form,  as  hi 
Figure  92,  it  is  still  the  coronation  emblem  of  modern 
Chi'istian  countries.  Figure  93  is  a  modification  of  the 
Crux  Aiisata.  Figure  94:  is  copied  from  Pugin's  Glos- 
sary of  Ecclesiastical  Ornaments,  and  is  simply  another 
modification  of  the  Maltese  cross  united  to  the  symbol 
of  the  Virgin.  It  is  essentially  the  Gotliic  convention- 
alizing of  the  Crux  Ansata.  The  Egyptians  marked 
their  sacred  Avater  jars,  dedicated  to  Canopns,  with  a 
cross  like   Figure   95,    and   sometimes   with   one   like 


] 


Fig.  95.  Fig.  96.  Fig.  97.  Fig.  98. 

Figure  96.  The  Hindus  use  nearly  the  same  forms,  and 
also  one  like  that  shown  in  Figure  97.  The  distinctive 
badge  of  the  Xaca  Japonicus  is  the  cross  as  shown  in 
Figure  98. 

The  Assyrians  and  Babylonians  also  used  the  cross 
as    shown  in  Fig-  fl  ^O^ 

ures  99  and  100, 
to  represent  their 
"Arba-il"— "Four 
Great  Gods  "  ~ 
whom  they  also 
often  represent  by  Fig.  99. 

the  mascuhne  triad  in  connection  with  the  yoni. 


94  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

In  the  cave  at  Eleplianta,  near  Bombay,  is  a  sculptur- 
ing- which  records  tlie  destruction  of  the  male  children 
in  the  attempt  to  slay  Christna,  and  over  the  head  of 
the  slaughtering  executioner,  surrounded  by  supplicat- 
ing mothers,  is  a  cross. 

The  museum  of  the  London  University  has  a  mummy 
upon  the  breast  of  which  is  a  cross 
in  the  form  shown  in  Figure  101. 
Plato,  in  his  Tana3us,  says :   "  The 


r3-Q  p  next   power  to  the  Supreme  God 

Fig.  101.  Fig.  102.        was  decussated,  or  figured  in  the 

shape  of  a  cross,  on  the  universe."  Plato  drew  his 
cross  like  the  letter  X. 

A  Pompeiian  fresco  exhibits  a  phallic  cross  associated 
with  a  small  figure  of  Hermes.  Ezekiel  speaks  of  the 
Tau  —  Figure  102  —  as  the  mark  to  be  placed  upon  the 
foreheads  of  the  faithful  Jews,  so  that  they  might  be 
known  and  spared  in  the  massacre  of  the  unworthy. 
The  Tau,  in  ancient  Hebrew,  was  written  +  or  X,  and 
in  Phoenecian  thus,  T. 

The    Greek   cross  —  while  usually  represented  as  a 

simple  equal  armed  figure 
of  two  straight  lines  was 
not  —  and  is  not  now,  in 
many  cases  so  simple. 
Fi^ios.  Fig.  104.    It  has  a  much  more  ex- 

pressive and  realistic  form — four  masculine  triads 
meeting  hi  a  yoni  as  a  common  center,  as  shown  in 
Figure  101. 

The  Norsemen  chano^ed  the  form  of  the  Tau  into  a 


THE  CROSS. 


95 


cross  with  four  equal  arms,  and  called  it  Thor's  ham- 
mer, Fiaure  103. 


I=:tt=2   y 


^  y 


Fig.  105.  Fig.  106.  Fig.  107.  Fig.  108. 

The  Maltese  cross,  shown  in  Figure  105,  is  the  same 
symbol.  The  form  is  more  conventionalized ;  and, 
hence,  more  obscurely  suggestive;  but  the  character 
is  no  less  phallic  and  triadic.  Figures  106  and  107 
are  simply  "triads"  forming  the  Greek  and  Latin 
crosses. 

The  Templars'  cross.  Figure  108,  is  only  a  modifica- 
tion of  the  triadic  Greek  cross  —  retaining  all  its  original 
significance. 

Another  form  of  the  cross,  similar  in  outline  to  the 
Greek  cross,  was  formerly  very  common,  but  with  the 
essential  difference  that  the  position  of  the  organs  were 
reversed,  so  that  the  phallus  pointed  outward  —  the 
other  organs,  however,  still  forming  the  center. 

In  Figure  109  is  reproduced,  in  a  conventionalized 
form,  a  copy  of  a  golden  cross,  evidently  worn  by  a 
person  of  rank,  and  possibly  a  high  ecclesiastic,  found 
at  St.  Agati  di  Goti,  near  Kaples.  In  the  original,  the 
organs  wei'e  figured  realistically.  The  four  ai-ms  of 
the  cross  were  phalli,  in  erect  form,  pointing  out- 
wardly, the  four  ovals  at  the  center  Avere  tests,  and  the 
pointed  ovals  at  the  bases  of   the  phalli,  and  between 


96 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


them,  were  images  in  detail  of  the  yoni,  while  the 
sacred  seven  was  shown  in  the  small  circles  form- 
ing each  quarter  of  the 
ornamental  border ;  and 
the  whole  number  twenty- 
eight  represented  the 
lunar  month  and  the  femi- 
nine functional  month. 
There  could,  therefore, 
be  no  doubt  of  the  phallic 
representation  —  nor  of 
the  religious  symbolism, 
blended  in  mystic  union  ; 
thus  showing  what  con- 
stantly recurs,  the  sacred  and  revered  truths  or  dogmas 
sensuously  expressed  in  the  accentuated  forms  of 
phallic  imagery  or  symbolism. 


Fig.  110. 


Fig.  111. 


Fig.  112. 


Figures  110,  111,  112,  and  113  represent  modifica- 
tions of  the  same  ideas,  and  crosses  in  more  or  less 
conventionalized  forms .  In  Figure  1 10  the  ma j or  mem- 
ber of  the  triad  is  modified  into  a  minor  triad ;  while  the 


THE  CROSS. 


97 


minor   members    are    quite    realistically    covered.     In 
Figure  113  the  feminine  is  more  prominent,  while  in 


c 


<DI 


^v 


Fig.  113. 


CcP 


Fig.  115. 


Figures  111 


Fig.  114.  Fig.  115.  Fig,  116. 

and  112  the  conventionalizing  is  carried 
still  farther. 

A  design  often  found  in  Greek  churches,  a  curious 
combination  of  Christian  and  Mahommedan  symbolism, 
is  reproduced  in  Figure  115.  Figui'e  116  reproduces 
the  outline  of  a  pectoral  ornament  worn  by  certain  Cath- 
olic ecclesiastics  m  Italy  about  the  beginning  of  the 
fourteenth  century.  It  is  simply  a  modification  of  the 
Greek  C7'ux  Ansata. 

The  cross  was  not  only  known  and  used  as  a  religious 
emblem  m  ancient  times  in  India,  but  is  to-day  one 
of  the  prominent  symbols  of  the  Hindu  cults.  The 
Hhidus  have  various  modifications  of  this  symbol,  the 
Crux  Ansata  being  at  once  sacred  and  common  —  and 
esoterically  interpreted  in  wonderful  beauty.  The 
Hindu  cross  (again  conventionalized),  shown  in  Figure 
114,  belongs  to  ancient  days  when  the  symbols  were 
little  veiled,  while  Figure  118  is  the  more  modern  form. 
The  foundation  is  the  same  in  both,  but  the  latter  has, 
as  it  were,  blossomed  out  into  a  veritable  ''tree  of 
life  *'  — draped,  however,  in  the  living  leaves  of  modern 


98 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


delicacy,  so  as   to  veil  the  nakedness  of  its   primitive 
ancestor. 


Fig.  118. 

Figure  117  presents  the  conventionalized  form  of 
another  Indian  cross,  in  which  is  shown  fourphalh,  four 
yonii,  and  four  conjunctions  of  the  snn  and  moon. 

The  Hindus  have  many  symbols,  of  the  same 
value  that  the  cross  had  originally,  to  indicate  this  active 
conjunction  of  the  sexes  in  the  work  of  propagating 
and  perpetuating  the  I'ace.     The  emblem  most  common 


Fig.  119. 


Fig.  120. 


Fig.  121. 


Fig.  122. 


and  most  revered  is  the  one  presented  in  Figure  119. 
By  this  symbol  all  the  others  presented  in  Figures  120 
to  141  must  be  interpreted. 


THE  CROSS. 


99 


Figure  123  is  called  Yishnu'sISravel,  and  it  represents 
more  especially  the  creative  power. 


c^Z^<u> 


Fig.  123. 


Fig.  124. 


Fig.  125. 


e 


Fig.  126 


Throughout  these  varying  forms,  which  might  be  in- 
definitely increased,  there  is  seen  the  constantly  present 


O 


Fig.  127.  Fig.  128.  Fig.  129.  Fig.  130. 

idea  of  a  dual  and  cooperative  sexuality  in  the  powers 
or  persons  represented. 

This  idea  of  the  masculine  —  either  as  a  unity  or  as 


^ 


Fig.  131.  Fig.  132.  Fig.  133.  Fig.  134. 

a  triad  —  in  active  union  with  the  feminine  —  generally 
as  a  unity  —  in  the  work  of  creation  is  common  to  nearly 
every  religious  system.     In  Christianity  it  is  retained  in 

0     ^  o 

Fig.  135.  Fig.  136.  Fig.  137.  Fig.  138. 

the  masculine  trinity.  Father,  Son,  and  Spirit,  and  the 
Holy  Virgin.     The  angel  told  Mary  "  the  Holy  Spirit 


100 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


shall  come  upon  thee,  and  the  power  of  the  Highest 
shall  overshadow  thee."  And  Joseph  was  similarly 
informed  "that  which   is    conceived  in   her  is  of    the 


H^ 


Y\ 


Fig.  139.  iMi;.  MO.  Fig.  Ul. 

Holy  Spirit."  So  it  seems  that  it  never  occurred  to 
Mary,  -Joseph,  the  angel,  or  the  writers  of  the  Gospel 
that  a  woman  could  become  pregnant  without  masculine 
assistance. 

The  impregnation  by  which  to  manifest  the  Son  is, 
therefoi'e,  held  as  true  on  the  spir- 
itual plane  as  a  cause,  and  on  the 
physical  plane  as  a  result.  This 
idea  is  illustrated  in  the  accom- 
panying design,  copied  from  a 
Koman  Cathohc  "Rosary  of  the 
Blessed  Yirgin,"  licensed  by  the 
Inquisition  (and,  therefore,  offi- 
cially orthodox),  and  printed  at 
Venice  in  1524.  The  denomina- 
tions, which  do  not,  in  set  terms, 
Fig.  142.  acknowledge    a    feminine     divine 

personage,  as  a  divine  creator,  still  teach  that  generation 
is  accomplished  by  the  use  of  means. 

How  Adam  was  brought  into  the  world  without  a  divine 
feminine  assistant,  and  how  Jesus  was  produced  without 
a  man  —  or  why  no  woman  w  as  required  in  the  first 
case,  and  why  she  was  necessary,  but  a  man  was  not, 
in  the  other  —  are  "  mysteries  "  not  explained. 


SERPENT  SYMBOLS.  101 


SERPENT   SY^IBOLS. 


The  symbolism  of  the  serpent  is  very  extensive  and 
found  in  a  wonderful  variety  of  forms  and  combinations. 
As  it  represents  a  feeling,  not  a 
thin<^ ;  an  emotion,  not  an  ex]n-es- 
sion  ;  an  enthusiasm,  not  an  action  ; 
a  prompter,  not  a  performer,  it  is 
seldom  found  as  a  simple  or  Isolated 
symbol.  Even  as  a  ring  or  bracelet 
it  is  nothing  —  unless  Avorn.  The 
Fig,  143.  meaning  of  the  serpent  must,  there- 

fore, be  learned  from  its  associated  emblems;  and 
then,  also,  from  its  form,  position,  and  prominence, 
whether  superior  or  subordinate  to  those  that  are 
grouped  with  it. 

It  would  be  most  interesting  to  trace  fully  the  sym- 
bolism of  the  serpent,  but  the  phallic  idea  is  the  only 
one  appropriate  to  the  present  work. 

The  serpent  having  been  recognized  as  a  sacred 
animal  or  emblem,  it  would,  as  a  matter  of  course,  be 
carefully  studied,  and  all  its  jjeculiarities  closely  ob- 
served. As  it  casts  its  skin  and  thus  seemingly  renews 
its  youth  every  year,  and  as  it  is  remarkably  tenacious 
of  life,  and  as  its  bite  is  usually  fatal  —  thus  showing- 
great  power —  it  came  to  be  recognized  as  an  appro- 
pi-iate  symbol  of  life,  generative  potency,  and  immor- 
tality. 


102 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


The  serpent,  with  his  tail  in  his  month,  with  or 
witliont  a  motto,  is  a  very 
g-eneral  emblem.  It  originally 
symbolized  the  passion  which 
prompts  sexnal  activity,  and 
thus  the  perpetuation  of  the 
race.  It  also  suggests  the 
Fig- 1^*-  animal  side  of  humanity  min- 

istering to,  sustaining,  and  upbuilding  the  divine  man- 
hood ;  and  from  these  meanings  it  easily 
came  to  mean  immortality,  future  life, 
and  eternity.  Figure  145  reproduces 
a  Hindu  emblem  of  the  masculine  and 
feminine  principles  united  by  the  divine 
impulse  of  propagation.  It  also  signi- 
Fig.us.  fies  wisdom  —  intelligent,  useful,  pleas- 

ant activity. 

The  linga,  with  two  serpents  twined  around  it.  Fig- 
ure IIG,  is  a  very  old  and  still  common  em- 
blem. It  is  variously  called  the  (Jaduceus  of 
Mercury,  the  Rod  of  Life,  the  ^sculapius 
Rod,  and  the  Wand  of  Ilermes.  It  probably 
originated  in  India,  where  it  was  called  the 
Staff  of  Siva,  and  is  there  interpreted  to  mean 
the  linga  receiving  energy  and  potency  from  the  divine 
influx  of  passion  from  Siva.  It  received  this  signifi- 
cation from  the  fact  tbat  the  sacred  serpents  —  the 
Cobras  —  unite  sexually  in  this  double  circular  erect 
form.  Eastern  teachers  avow  that  it  is  most  fortunate 
for  any  one  to  see  this  serpentine  congress,  and  declare 


Fig.  146. 


SEKPENT  SYMBOLS. 


103 


that  if  a  cloth  be  thrown  over  them,  or  even  waved  so 
as  to  touch  them,  it  becomes  a  form  of  Lakshmi,  and 
therefore  of  the  greatest  procreative  energy.  They, 
therefore,  preserve  such  a  piece  of  cloth  with  the  great- 
est care  as  a  most  potent  charm  in  securing  good  for- 
tune, and  especially  numerous  and  healthy  offspring,  as 
well  as  to  ward  off  all  evil  innuences. 


Fig.  147. 


Fig.  148. 


Fig.  151. 


The  aljove  designs  are  all  modifications  of  the  "  Staff 
of  Life,"  energized  or  rendered  potent  by  the  divine  im- 
pulse of  vital  activity.  Figure  147  is  a  Roman  Stand- 
ard, symbolizing  strength,  vitality  and  enthusiasm. 
Figure  118  is  the  serpent  guarding  the  tree  of  life,  to 
keep  off  all  imbeciles  and  cowards ;  but  to  co-operate 
with  the  vital,  the  wise  and  the  courageous.  Figure 
1-19  is  the  Staff  of  Salvation  —  the  emblem  of  Healing. 
In  Figure  150  we  recognize  the  trident  of  Jupiter,  the 
masculine  triad,  the  trinity  of  masculine  creators  —  wise 
to  plan,  strong  to  execute,  successful  and  prolific  in 
generation.     The  "  Fire  Pillar,"  shown  in  Figure  151, 


lOJ: 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


^^t'' 


is  interpreted  as  the  staff  of  life,  permeated  and  guarded 
by  the  divine  energy  —  inviting  the  emission  that  will 
produce  new  beings.  Ideally,  it  is  the  Divine  Creator, 
sending  forth  the  "Word  to 
enlighten  by  the  Holy  Spirit 
the  new  creatures  in  regener- 
ation .  The  t  e  m  p  t  a  t  i  o  Ji , 
Figure  152,  needs  no  explana- 
tion. The  story  of  the  ser- 
pent inducing  the  woman, 
and,  through  her  the  man,  to 
eat  of  tliG  tree  of  knowledge 
of  good  and  evil,  so  as  to 
become  like  the  gods,  and 
thus  be  in  a  situation  and  condition  to  continually 
develop  towards  the  divine,  is  familiar  to  all. 

The  Serpent  Goddess  nourishing  the  divine  im- 
pulse by  which  she  is  aroused 
to  enthusiastic  creative  activ- 
ity, thns  increasing  the  number 
and  improving  the  character  of 
her  children,  is  shown  in  Fig- 
ure 153.  The  same  design  is 
also  used  to  indicate  the  selfishj 
and   vampire  witch  who  thus 


Fig.  152. 


Fig.  153. 


seeks   to   renew    her    vitality 


Fig.  154. 


and  arouse  her  failing  passion,  so  as  to  indulge  in  pros- 
tituting and  destructive  lechery,  which  depletes  and  de- 
stroys her  beguiled  associates,  without  increasing  or 
improving  humanity.     In  one  case  the  ring  in  which 


SERPENT  SYMBOLS.  105 

she  stcands  is  the  celestial  womanhood  of  etei-nal  and 
virginal  motherhood ;  in  the  other  the  infernal  region  of 
burning  sensual  desire  —  not  only  sterile,  but  murder- 
ous. In  the  first  interpretation  it  is  the  door  of  life 
and  the  vestibule  of  heaven  —  which  it  is  ever}^  virile 
man's  duty  and  privilege  to  enter  and  occupy.  In  the 
other  it  is  the  entrance  of  the  grave  and  the  portal  of 
the  hells  to  all  who  therein  pour  their  passion-poisoned 
seed  upon  a  burning  soil  —  where  it  is  always  consumed, 
but  never  germinates.  Most  men  plant  in  one  region  or 
the  other,  and  sow  the  seeds  of  humanity  in  soil  of  fer- 
tility or  destruction .  Momentous  —  nay,  eternal  results 
to  the  sowers  and  the  fields  —  and  to  posterity  —  de- 
pend upon  the  choice  of  which  door  they  enter,  and, 
therefoi-e,  which  region  they  occupy.  In  one  case  they 
develop  purity,  intelligence  and  power  in  themselves, 
and  procreate  new  beings  in  the  image  of  their  highest 
ideals ;  and  these  children  are  born  with  a  natural  im- 
pulse toward  divine  perfection.  In  the  other  they  are 
prostituting  their  divinest  endowments,  committing  sui- 
cide —  spiritual  and  sensual  —  and  in  reality  murdering 
their  possible  offspring. 

In  the  expressive  design  shown  in  Figure  154,  taken 
from  an  ancient  gem,  the  masculine  ci-eator,  indicated 
by  the  sun,  and  the  feminine  associate,  symbolized  by 
the  moon,  are  represented  as  brought  hito  creative 
union  through  the  impulse  of  divine  enthusiasm,  of 
whic^h  the  serpent  is  the  emblem.  The  moon  being  ex- 
alted,   shows  it   to  have   been    designed   by  one  who 


10(3 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


worshiped  the  feminine  as   snperior  to  the  masculine  — 
a  devotee  of  Isis  or  Diva. 

The  following  beautifnl  designs  are  also  copied  from 
ancient  gems,  and  are  each  a  text  from  which  the  whole 
system  of  ancient  and  modern  ideas  of  creation,  sen- 
sual and  spiritual,  might  be  unfolded. 


Fig.  155.  Fig.  156. 

In  Figure  155  we  have  the  large  pillar  —  the  divine 
Creator  —  entwined  by  celestial  wisdom  and  purpose. 
On  either  side  is  the  shell  representing  the  female  — 
and  the  tree  indicating  the  male.  The  latter  two  are, 
of  course,  the  means  —  the  agency  —  the  servants  of 
the  foi-mer  in  generating  the  race.  In  Figure  156  the 
tree  and  the  two  minor  pillars,  one  on  each  side,  repre- 
sents the  masculine  triad.  The  ark  below  is  a  type  of 
the  feminine.  The  serpent  indicates  the  divine  impulse 
which  secures  active  and  creative  union. 

MISCELLANEOUS    EMBLEMS. 


a  modification  of  the  original 


The  crozier  is  simply 
Rod  of  Moses  or  ''  Staff  of  Life,"  which  the  Jewish  law- 
giver adopted  from  his  teachers  when  he  was  instructed 


MISCELLANEOUS  EMBLEMS. 


107 


in  all  the  wisdom  of  the  Egyptians.  The  original 
ecclesiastical  form  was  that  shown  in  Figures  157  and 
158,  with  the  double  crook.     Fi^-ure  159  is  the  more 


Fig.   159.         Fig.  IGO.  Fig.  101. 

modern  form.  Figures  160  and  161  are  varying  forms 
with  modified  interpretations  —  expressing  decorously 
the  "Staff"  or  the  "Instruments"  which,  although 
modernly  as  well  as  anciently  worshiped  —  are  care- 
fully concealed  in  conventionalized  forms. 

The  forked  stick  —  Figure  162  —  is  another  form  of 
the  same  symbol,  used  in  mystic  ceremonies ;  and  has 
its  modern  representative  in  the  divining  rod,  used  by 
the  expert  who  "  locates"  water  or  mineral  veins.     It 


Fig.  162.  Fig.  163.  Fig.  164.  Fig.  166.  Fig.  166.  Fig.  167. 

is  also  perpetuated  in  the  Magician's  wand.  The  staff 
with  a  lance  head  and  two  crooks — one  small,  the 
other  large,  Figure  163,  is  now  a  common  emblem  in 
India,  where  the  women  wear  it  as  an  amulet  or  charm 
to  secure  good  luck  —  especially  to  insure  children  and 


108  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

ward  off  evil  spirits.  They  interpret  it  to  signify  the 
masculine  ti'iad  or  phallus  — according  to  their  ideas  of 
the  mascuhne  principle.  Figures  1G4  and  165,  copied 
from  Lajard's  Surle  Culte  de  Venus,  are  symbols  in  the 
hand  of  a  large  female  figure  sculptured  in  bas-relief  on 
a  rock  at  Yazili  Kaia.  Figure  164  is  a  complicated 
symbol  of  ''  The  Great  Four,"  while  165  is  the  mascu- 
line staff  surmounted  by  the  crescent  moon  —  the  sym- 
bol of  Isis. 

The  arrow  —  Figure  166  —  the  emblem  of  Cupid,  or 
as  he  may  appropriately  be  called,  St.  Desire,  is  synony- 
mous with  the  ' '  pillar."  The  bow  —  relaxed  or  strung 
and  taught  —  is  a  symbol  of  virility  spent  or  in  abun- 
dant plenitude.  Hence,  the  store  of  the  arrows  in  the 
quiver  shows  a  reserved  stock  of  virility,  capable  of  re- 
peated encounters.  We  thus  see  the  meaning  of  the 
composition  in  which  appears  the  spent  ari-ow,  or  vuility 
manifested  —  the  quiver  or  reserve  force  awaiting 
opportunity  —  the  bent  bow  with  taught  string,  im- 
mediate readiness,  and  Cupid  or  desire  to  ultimate  this 
force. 

Fortune  — -  or  Saint  Luck—  or  Saint  Good  Fortune, 
is  always  depicted  as  a  woman.  She  usually  holds  in 
her  hand  the  steering  "oar"  or  "  rudder  "— Figure 
167  —  which  she  offers  to  him  who  has  the  courage  to 
accept  it,  with  the  strength  and  skill  to  use  it.  Such  a 
rudder  and  such  a  helmsman  will  insure  speedy,  oft  re- 
curring and  delightful  voyages,  with  abundant  and 
increasingly  prosperous  results.  When  it  is  borne  in  mind 
that   the  "oar"  Fortun a  offers  is  an  emblem  of   the 


MISCELLANEOUS  SYMBOLS. 


109 


*^ staff  of  life"  we  can  easily  see  the  beautiful  appro- 
priateness of  her  motto,  "  Fortime  favors  the  bold." 


Fig.  168. 


Fig.  169. 


Fig.  170.  Fig.  171.  Fig.  172 


Figure  168  gives  a  symbol  less  common  ;  but  the  in- 
terpretation is  quite  as  forcible.  It  is  the  "  hammer  " 
which  strikes  the  *' anvil"  and  forges  out  children. 
And  this  symbol  is  associated  with  the  motto,  ^'  Every 
one  is  either  hammer  to  strike   or  anvil  to  bear." 

The  *' staff  in  the  ring,"  shown  in  figure  169,  is 
found  on  coins  in  connection  with  the  bull  —  they  rep- 
resent the  "  Great  Four,"  and  are  used  like  the  above 
as  charms. 

While  the  conventionalized  forms  to  symbolize  the 
tree  of  life,  and  the  masculine  triad  are  so  numerous 
and  varied,  still  there  are  many  ceremonies  and  occa- 
sions when  the  realistic  forms  are  required  and  used ; 
and  wherever  the  real  meaning  of  the  emblem  is  i-ecog- 
nized,  the  more  realistic  representations  are  generally 
supposed  to  be  the  more  potent. 

The  sun,  being  credited  with  the  active  and  fructify- 
ing powers  of  nature,  was  among  the  ancients  regarded 
as  the  father,  masculine  principle,  or  God  paternal,  of 
all  that  is.  The  moon  and  the  earth,  being  looked  upon 
as  receptive  only  —  were  in  like  manner  denominated 


110  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

mother — feminine  creative  principle,  or  g^oddess  maternal 
of  all  that  is  created.  To  the  sun,  therefore,  was  at- 
tributed all  manly  and  virile  attributes.  David,  in  his 
psalms,  shows  this  idea  as  common  to  the  Jews,  for  he 
speaks  of  the  sun  as  "  a  bridegroom  coming  out  of  his 
chamber,"  i.e.,  as  a  virile  man  replete  with  generative 
vigor.  The  vernal  equinox  was  celebrated  as  the  mar- 
riage of  the  sun  and  earth.  The  swelling  bud  and  open- 
ing flowers  typed  the  promise  of  fruit,  as  the  result  of 
their  consummating  this  union  ;  and  the  clustering  grape, 
luscious  fruits  and  sustaining  grains  were  welcomed  as 
the  offspring  of  this  celestial-natural  union  of  the 
masculine  and  feminine  creative  principles. 

As  the  sun  and  moon  and  face  of  nature  remain  the 
same  from  year  to  year — with  appai*ently  ever  renewed 
life  and  vigor  —  remaining  as  it  were  in  the  prime  of 
life,  fresh  and  unchanged  by  age,  and  unweakened  by 
use,  the  ancients  came  to  think  of  the  moon  as  the  ever 
continuing  virgin  wife  of  the  sun-god  —  and  the 
everlasting  virgin  mother  of  all  inferior  deities  and 
beings.  The  ancient  month  Avas  measured  by  the  in- 
terval between  a  new  moon  and  the  next  new  moon. 
This  interval  of  time  also  marks  the  i-ecurrence  of  the 
functional  peculiarity  of  women,  which  ceases  as  soon 
as  pregnancy  occurs.  The  lunar  crescent  —  new 
moon — probably  from  this  cause  among  others — be- 
came a  symbol  of  virginity.  This  is  one  of  the  most 
common  and  widely  diffused  emblems,  and  is  found  in 
most  cults,  ancient  and  modern,  adorning  the  brow,  or 
in  some  other  way  designating  the  feminine,  maternal. 


MISCELLANEOUS  SYMBOLS. 


Ill 


and  virginal  creatress.  The  crescent  was  worn  among 
some  ancients,  and  is  now  worn  in  Italy  as  an  amnlet 
especially  appropriate  to  virgin  and  pregnant  women. 


Fig.  178.  Fig.  174.  Fig.  173.         Fig.  176.  Fig.  177. 

Fignres  173  to  177  are  each  symbols  of  the  mascu- 
line triad,  and  are  common  to  most  phallic  cults. 
Fignres  178  to  182  are  emblems  of  the  same  idea  pe- 
culiar to  the  Hindu  religions. 


A 


o 

CO 

Fig.  178.  Fig.  179.  Fig.  180.  Fig.  181.  Fig.  182. 

The  masculine  creative  triad  is  also  represented  by 
the  right  hand  in  the  position  shown  in 
Figure  183.  This  is  an  emblem  of  great 
autiquity;  and  is  found  on  many  of  the 
most  ancient  Hindu,  Assyrian,  and  Gre-( 
cian  sculptures.  It  is  the  symbol  of  di-' 
vine  light,  truth,  authority,  and  mystery, 
by  which  initiates  in  ancient  Avisdomknew 
each  other.  This  form  of  hand  is  placed 
upon  the  head  of  the  staff  of  justice  in  France  ;  and  is 
often  found  on  the  staff  oi-  wand  of  authority  in  cor- 
onations and  other  important  exaltations.  It  is  common 
in  early  Christian  art,  and  is  the  form  in  which  the 
Pope  raises  his  hand  when  he  blesses  the  faithful. 


Fig.  183. 


112  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

The  symbol  of  the  hands,  as  shown  m  Figure  184, 

is    also    an    ancient   em- 
blem.    The  hands   again 
each  signify  the  masculine 
triad;     the    opening    be- 
tween   them     types     the 
yoni;  the  whole  symbol- 
Fig- isi.  izes,     ^' the    Four    Great 
Gods,"   from  whom  all   beings  emanate.     This  is  the 
form  in  which  the  Jewish  rabbi  raise  their  hands  when 
pronouncing  benediction. 

In  many  ancient  countries  —  and  the  same  is  true  of 
some  modern  peoples —  the  seeing  of  the  living  yoni  — 
especially  that  of  a  maiden  —  was  considered  the  cer- 
tain harbinger  of  good  fortune. 

Ceres  wandered  over  the  earth,  seemingly  disconso- 
late beyond  cure.  Baubo,  after  exhausting  all  other 
means  of  cheering  the  goddess,  finally  retired,  shaved 
the  hair  from  her  mons  veneris,  and  returned  to  the 
celestial  presence.  She  then  sat  down  before  Ceres 
with  her  legs  wide  apart  and  her  skirts  drawn  u]^  so  as 
to  exhibit  her  now  youthful-like  yoni.  This  sight  so 
attracted  and  pleased  the  disconsolate  goddess  that  she 
immediately  smiled  with  hope,  partook  of  refreshments 
and  renewed  her  gladness  of  heart. 

This  myth  is  interpreted  to  mean  that  philosophy  or 
ideality  alone  will  not  produce  happiness  ;  but  that  the 
thoughts  and  the  activities  of  life  must  engage  in  the 
sensual,  as  well  as  the  ideal,  in  order  to  secure  the 
sweetest  and  best  results  in  this  life  as  well  as  in  the 


MISCELLANEOUS  SYMBOLS.  113 

future.  "Without  the  participation  of  the  intellect  in 
the  corporeal  operations  of  natui-e,  only  brute  life  would 
be  generated  and  pei'petnated  ;  and  without  the  cor- 
poreal activities  of  generative  energies,  purity  and  truth 
would  have  no  means  of  expression  or  of  increased  de- 
velopment in  humanity. 

The  eye,  or  yoni,  was  placed  over  the  portals  of 
temples  and  tombs  in  Eg3^pt,  Sicily,  and  other  countries, 
and  was  everywhere  the  emblem  of  life,  health,  and 
good  fortune. 

In  Ireland,  until  recently,  several  churches  bore  over 
their  main  entrance  the  rude,  but  elaborate,  sculpture 
of  a  woman  pointing  to  the  realistic,  but  exaggei-ated, 
representation  of  her  jom.  A  similar  woman  was 
sculptured  on  the  side  of  the  chui'ch  entrance  at  Serva- 
tos,  in  Spain,  while  an  equally  phallic  man  was  exhibited 
on  the  other  side.  In  some  other  cases  the  key-stone 
over  the  poi'tal  bore  the  realistic  yoni  only.  Similar 
representations  were  found  in  Mexico  and  Peru.  It 
was  a  common  pi*actice  among  the  ^oi'th  African 
Arabs  to  place  over  their  door  the  genital  parts  of  a 
cow,  mare,  or  feuiale  camel  —  representing  to  them  the 
human  yoni — as  a  talisman  to  avert  evil  influences. 
There  is  among  all  peoples  more  delicacy  about  exliibit- 
ing  the  yoni  and  its  realistic  representations  than  is 
observed  in  regard  to  the  phallus  ;  hence,  there  has  al- 
ways been  the  custom  of  using  veiled  and  suggestive 
emblems  for  the  female  organs. 


114  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

The  most  popular  modern  representative  of  this  yonic 
charm  above  the  door  is  the  plain  horse-shoe, 
so  common,  and  by  many  considered  so  potent 
for  securing  good  luck.  It  is  often  associated 
with  the  cross,  and  frequeritly  with  the  arrow, 
as  shown  in  Figure  185,  which  is  a  very  mys- 
tic Templar  and  magic  emblem  of  the  Middle 
Fig.  185.    Ages. 

The  pointed  oval,  or  as  it  is  called,  the  Vesica  Picis, 
is  sacred  in  the  church,  ancient  and  modern.  It 
is  often  the  frame  —  or  rather  the   ''door  of  life" — 


Fig.  186.  Fig.  187. 

in  which  appears  the  Celestial  Mother.  Figure  186  is 
an  Indian  representation  of  the  ' '  Gate  of  Heaven  ' '  — 
copied  from  a  sculpture  of  an  ancient  Dagopa  in  the 
Junnar  Cave,  Bombay  Presidency.  The  same  idea  is 
also  represented  in  a  modified  form  in  the  monastery  at 
Gopach,  in  the  valley  of  ^epaul,  as  shown  in  Figure 
187.     It  is  possible  —  but  not  probable  —  that  the  sym- 


MISCELLANEOUS  SYMBOLS. 


115 


' '  door 


bol  has  a  horse-shoe  for  a  frame,  for  the  Orientals  are 
very  reahstic  in  their  iUustrations.  The  worship  of  the 
feminine  is,  however,  clearly  shown  in  both  designs. 
The  sacredness  and  holiness  of  the  yoni  is  clearly  an- 
nounced by  making  it  ' '  holy  ground  ' '  by  the  presence 
therein  of  a  deity  to  be  adored. 

In  the  same  "  Kosaiy  of  the  Blessed  Virgin, "  re- 
ferred to  on  page  100,  there  is 
a  representation  of  "The 
Eternal  and  Holy  Y 
in  this  almost  realistic 
of  hfe,"  which  is  reproduced 
in  Figure  188.  Figure  189  is 
a  copy  of  the  medal  worn  l)y 
the  pilgrims  to  the  shrine  of 
the  Virgin  of  Amadou  in 
France.  It  is  commonly 
spoken  of  by  those  who  wear 
it  as  the  Mother  and  Child  in 
the  "door  of  life."  Figure 
190,  copied  from  Lajard,  represents  Harpocrates  seated 
on  a  Lotus,  admirhig  the  lozenge,  as  representing  the 
Divine  Mother.  Such  homage  as  is  hei-e  depicted  is 
even  now  paid  by  some  sects  in  India,  Palestine,  and 
Africa  to  the  living  organ.  The  devotee  on  bended 
knees,  and  in  silent  prayer,  offei'S  to  the  uncovered 
yoni  a  part  of  the  food  given  him  by  the  woman,  before 
he  tastes  it,  which  she  accepts  and  eats,  as  evidence  of 
its  purity  from  poison.     This  exhibition  and  adoration 


Fig.  188. 


IIG 


DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 


of  the  yoni  is  simply  their  method  of  vowing  mutual 
friendship  ;  and  is  similar  in  meaning  to  sweai-ing  by  the 
grasping  of  the  phallus,  and  —  like  our  uplifted  hand 


Fig.  18t).  Fig.  190.  Fig.  191.  Fig.  192.  Fig.  193. 

when  taking  an  oath  — is  an  appeal  to  the  divine  creator 
as  a  witness  of  truth  and  good  will. 

The  shell  or  Conclm  Veneris,  Figures  191  and  192, 
is  a  very  common  symbol  of  the  yoni,  and,  hence,  of 
all  it  represents.  This  is  an  ancient  and  modern  sym- 
bol, often  worn  as  an  amulet.  It  is  common  in  Italy, 
and  is  there  the  especial  badge  of  pilgrims  to  some 
shrines. 

The  cornucopia.  Figure  193,  is  a  similar  symbol.     It 

contains  libations  which  arc  poured  upon  the  i)hjillus, 

but  more  especially  u[)on  the  prolific  w^omb.     It  hence 

signifies  abundant  felicity,  plenty,  and  good  fortune. 

The  feminine  hand,  shown  in  Figure  194,  is  of  similar 

import  as  the  shell,  coi'uucopia  and  vesica 

picis  —  that  is,  the  making  of  this  sign  is 

interpreted  to  mean  that  all  the  felicity  and 

blessings  rei)resented  by  these  emblems  are 

wished   by   the   signaler   to   fall  upon  and 

follow   the   one   to   whom   the    hand   thus 

Fig.  194.       formed  is  shown. 


MISCELLANEOUS  SYMBOLS. 


117 


The  eye  is  a  well  kno^vn  and  very  common  symbol 
of  Devi,  and  plays  a  very  conspicuous  part 
in  many  ceremonies  hasing  a  phallic  origin 
or  intent.     In  India  it  is  drawn  plain  as  in 
but  Ashtoreth,    or  Astarte,  is 


Fig.  195. 


Figure  195 


Fig.  196. 


often  represented  by  an  eye  drawn  in  rough  outline,  as 
presented  in  Figure  196,  and  is  then  interpreted  to 
mean  the  door  of  life — femi- 
nine fecundity  —  the  M(jther. 
Creator.  There  is  no  physi- 
ological reason  why  the  eye  is 
any  more  appropriate  to  sym- 
bolize a  goddess  than  a  god  — 
for  sight  is  equally  an  endowment  of  both  sexes.  The 
eye,  as  drawn  horizontally,  is  simply  the  vesica  picis  in 
a  changed  position  from  its  natural  perpendicularity ; 
and  the  ]3upil  represents  the  masculine  emblem  in  its 
union  therewith  — that  is  the  androgynous  character  of 
the  Creator.  The  Indian  myth  explains  how  and  Avhy 
this  symbol  was  adopted,  and  also  explains  the  meaning 
of  the  spotted  robe  of  divine  personages,  as  well  as  the 
spots  on  sacred  or  symbolic  animals.  The  story  relates 
that  Indra,  like  David,  became  enamored  of  a  beautiful 
woman  whom  he  accidentally  saw,  but  who  was  the 
wife  of  another  man.  This  woman's  husband  had,  by 
his  piety  and  austerity,  attained  to  almost  divine  power. 
He  forgave  his  ei-ring  wife  (a  really  divhie  thing  to  do), 
but  he  punished  the  adulterous  god  of  the  sky  by  cov- 
ering him  with  a  multitude  of  i)ictures  of  the  yoni. 
This  was  a  terrible  mortification  to  Indra  ;  but,  l)y  the 


118  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

intercession  of  the  other  gods,  the  wronged  husband 
was  induced  to  change  the  yonii  on  the  culprit's  body  into 
eyes.  These,  however,  were  to  be  so  arranged  in  threes 
or  fours  as  to  preserve  their  phallic  meaning. 

The  eye  —  the  all-seeing  eye  —  is  a  favorite  modern 
symbol,  especially  with  secret  societies.  It  may  have 
had  its  origin  as  above  suggested  ;  but,  hidependent  of 
this  myth,  it  has  a  good  foundation  as  the  symbol  of 
the  Mother  Creator,  or  as  the  •feminine  side  or  attributes 
of  a  masculine  or  androgynous  creator.  The  ancients  — 
and  many  moderns  as  well,  considered  reason  —  in  the 
sense  of  logic  and  calculation  —  as  a  peculiarity  of  the 
masculine  mind,  while  they  looked  upon  perception  and 
intuition  as  especially  feminine  attributes.  The  eye, 
as  the  organ  of  sight,  would,  therefore,  naturally  rep- 
resent intuition,  and  hence  the  Celestial  Mother. 

The  COCK  has  from  time  immemorial  been  the  sym- 
bol of  masculinity.  The  doctrine  and  interpretation 
seems  to  be  that  the  cock  announces  the  rising  sun  — 
the  god  of  day.  For  its  size  this  bii'd  is  remarkably 
strong,  courageous,  and  enduring,  and  he  seems  to 
have  unlimited  virile  powers  among  the  hens. 

Minerva  —  also  called  Pallas  —  is  often  shown  with 
a  cock  sitting  on  her  helmet ;  and  her  crest  denotes  her 
admiration  for  this  salacious  bird.  Tlie  sacrifice  of  a 
cock  was  a  solemn  ceremony  of  the  highest  order  in 
Greece.  The  Celts  also  practiced  the  same  ceremony. 
The  sacrifice  is  common  now  in  many  parts  of  Asia, 
where  the  priests  select  at  will  —  for  no  refusal  is  antic- 
ipated—  the  finest  bird  in  the  village.     They  carry  it 


MISCELLANEOUS  SYMBOLS.  119 

to  the  top  of  the  hill  and  there,  upon  the  summit,  offer 
to  the  divine  the  sacred  fowl  —  spattering  his  hlood 
over  their  Tsur-oo-Salem  —  "Koek  of  Ages."  Payne 
Knight  reproduces  a  design  in  -which  the  body  of  a 
man  has  for  its  head  the  body  of  a  cock,  of  which  the 
beak  is  a  linga  —  the  pendant  wattles  being  the  other 
two  members  of  the  masculine  triad,  and  these,  with 
the  comb,  suggesting  very  plainly  the  capilary  adorn- 
ment. The  inscription  reads  "  Soter  Kosmoit  —  Sav- 
ior of  the  World,"  a  term  applied  to  all  deities,  but 
more  especially  to  those  charged  with  creative  functions. 

The  weather  cock  —  or  its  substitute,  the  arrow,  which 
has  the  same  meaning  —  is  the  modei'n  survival  of  the 
ancient  emblem.  "Whether  on  the  pole,  barn,  or  church 
spire  —  in  wdiich  last  place  it  is  a  peculiarly  appropriate 
adornment — it  stands  forth  in  vital  and  defiant  dignity, 
with  its  head  meeting  and  dividing  the  wind,  which  is 
the  natural  emblem  of  the  active  creative  feminine. 

The  Chinese  represent  the  sun  by  a  cock  in  a  circle, 
and  a  modern  Parsee  will  on  no  account  kill  one.  The 
cock  is  a  common  symbol  on  Greek  monuments. 

The  Tree.  —  The  pine  tree,  by  its  height,  straight- 
ness,  and  evergreen  foliage,  was  recognized  as  especially 
appropriate  to  represent  the  ideal  phallus.  From  this 
it  was  easy  to  adopt  the  pine  cone,  as  a  masculine  em- 
blem symbolizing  especially  the  testes,  and  thus  energy 
and  impregnating  potenc3\  Thus,  it  is  easily  seen  why 
the  wand  of  Bacchus  —  the  thrysus  —  terminates  in  a 
pine  cone. 

The  palm  tree,  for  similar  reasons,  in  the  countries 


120  DIFFUSION  AND  MODIFICATION  OF  SYMBOLS. 

where  it  was  the  ''  great  tree,"  was  used  for  the  same 
purpose,  and  so  pahn  branches  have  been  used  as  they 
are  now,  and,  in  their  absence,  pine  or  other  evergreens, 
as  emblems  of  Ufe,  peace,  and  happiness. 

Even  within  the  present  century  the  women  of  France, 
on  Pahn  Sunday,  carried  in  procession,  at  tlie  end  of 
their  pahn  branches,  phalli  made  of  bread,  which  they 
called  "  la  pine  " —  the  French  euphonism  of  the  phal- 
lus—  whence  it  was  called  the  Feast  of  the  ''  Pines.  " 
These  *' pines,"  having  been  blest  by  the  priest,  were 
kept  for  the  year  as  an  amulet. 

The  palm  tree,  when  used  as  a  sacred  emblem,  was 
usually    conventionalized    as   having   seven   branches. 
The  first  Jewish  coinage,  under  the  Mac- 
cabees,  shown   by  the    shekel  given    in 
Figure  197,  at  once  tells  of  the  palm  as 
being  a  sacred  tree,  and  also  that  seven 
branches,  as   spoken  of   in  Exodus  and 
FiTm!        Revelation,    was  likewise   a  revered   na- 
tional emblem. 

For  similar  reasons  the  oak,  in  the  countries  where  it  is 
the  tree  dominant  in  size,  has  been  dedicated  to  similar 
purposes  with  like  interpretation. 

In  India  the  Banyan  is,  for  like  reasons,  the  sacred 
tree. 


CHAPTER    ITT. 


PHALLIC  CULTS  AND  CEREMONIES. 
PHALLISM   IN   INDIA. 

IT  is  questioned  whether  the  writers  of  the  Yedas 
were  acquainted  with  —  or,  at  least,  whether  tliey 
recognized  or  practiced  —  any  form  of  worship  in  which 
the  generative  organs  or  their  symbolic  representations 
were  used  in  any  sensual  way. 

LINGA   WORSHIP, 

however,  is  spoken  of  freely  in  the  Puranas,  and  one  of 
them  is  called  the  Linga  Purana.  The  authority  for,  and 
the  origin  of,  Linga  worship,  as  well  as  the  prominence 
and  prevalence  of  its  imagery  and  symbolism,  is  ac- 
counted for  in  a  myth  with  the  following  outline :  — 

"A  powei'ful  company  of  wicked  conspirators,  whose 
hypocrisy  Siva  had  exposed,  sent  a  consuming  fire  to 
destroy  the  genital  organs  of  the  latter.  Siva  was  so 
indignant  at  this  attempt  to  unsex  him  that  he  threat- 
ened to  destroy  the  human  race.  Vishnu  implored  him 
to  suspend  his  wrath.  Siva  relented  in  his  purpose  of 
extermination  ;  but  ordained  that  in  his  temples  those 
parts  which  his  enemies  had  attempted  to  destroy 
should  forever  be  worshiped." 

(121) 


122  PHALLISM  IN  INDIA. 

The  Eastern  devotees  not  only  obey  tliis  ordinance, 
bnt  iro  farther  and  model  the  architecture  of  their  tern- 
pies  after  the  phallus,  as  the  divinely  formed  and  in- 
dispensible  medium  ordained  by  God  himself  for  human 
propagation.  Lucian  speaks  of  such  a  phallic  temple 
of  great  height  as  existing  in  Syria.  The  primitive 
linga  is  said  to  have  been  a  radiant  pillar  in  which 
Mahesa  ("  whose  form  is  radiant  as  a  mountain  of  sil- 
ver, lovely  as  the  crescent  of  the  new  moon,  resplen- 
dent with  jewels,")  dwelt,  and  on  which  was  visible  the 
sacred  word  OM.  How  suggestive  this  is  of  the  pillar 
of  fire  in  which  Jehovah  went  before  the  Israelites. 

The  linga  is  always  found  in  the  Hindu  temple.  It 
is  generally  in  the  sanctum,  or  holy  of  holies,  and  is 
made  of  granite,  or  other  stone,  ivory  or  precious  wood. 
On  certain  occasions  it  is  garlanded  with  flowers  ;  some- 
times above  it  is  a  brilliant  golden  or  silver  star.  On 
great  occasions  it  is  honored  l^y  a  light  from  a  seven 
branched  lamp.  The  same  emblem,  smaller  in  size, 
carved  in  gold,  silver,  ivory,  crystal  or  sacred  wood,  is 
worn  about  the  neck,  in  the  turban,  or  in  the  bosom,  as 
a  charm,  or  amulet  —  and  as  a  declaration  of  faith.  The 
Hindus  use  it  in  prayer  as  the  pious  Catholic  uses  the 
image  or  symbol  of  his  patron  saint.  It  is  also  often 
buried,  by  request,  with  the  body  of  its  former  owner. 
Worshipers  of  Siva  also  mark  his  symbol  —  an  upright 
line  —  on  their  foreheads  ;  while  the  followers  of  Yishnu 
use  a  horizontal  line  with  three  short  perpendicular 
lines. 

There  is  much  misapprehension  in  regard   to   Siva, 


SIVA  WORSHIP.  123 

who  is  often  spoken  of  as  the  g'od  of  destruction.  This 
is  a  misleading-  name.  He  is  not  the  creator  of  original 
matter,  hut  the  diety  who  makes  new  forms  —  or  new 
beings  —  by  the  process  of  changing-  the  old.  lie  is  in 
fact  the  god  of  evolution.  Hindus  look  upon  change 
as  the  ca-Qse  of  suffering,  and,  hence,  they  long*  for 
Nirvana,  which  is  "  changelessness."  Still  even  JVIr- 
vana  is  attained  by  change.  So  Siva  might  be  called, 
in  Western  phraseology,  the  god  who  develops  by  dis- 
cipline. 

Siva,  the  diety  presiding"  over  generation,  is  the  god 
especially  worshiped  under  the  foi-m  of  the  linga ;  but 
as  in  other  cults  of  similar  nature  he  is  symbolized  by, 
or  ideally  seen  in,  all  pillars,  obelisks,  pyramids,  high 
trees,  limbless  trunks  —  especially  palm  ti'ees,  poles,  up- 
right lines,  high  places,  and  in  the  triangle  with  the 
apex  upward.  The  linga  pillars  are  of  all  sizes.  Some 
of  them  are  gigantic.  They  are  usually  red,  but  fre- 
quently of  other  colors  ;  some  being  black,  and  the  one 
in  the  golden  temple  at  Benares  is  ]3ure  white.  The 
principal  seats  of  linga  worship  at  the  present  time 
are  in  Northeastern  and  Southern  India.  As  these  are 
localities  little  under  Brahman  influences,  it  tends  to 
show  that  this  form  of  worship  preceded  the  Brahman 
religion. 

The  temples  of  Siva  worship  are  in  many  parts  of 
Hindustan —  especially  along  the  banks  of  the  Ganges — 
more  numerous  than  those  of  any  other  religion. 
Benares,  however,  is  the  great  center  of  this  form  of 
worship.      The   principal   diety   there  is  Yisweswara, 


124  PHALLISM  IN  INDIA. 

'Hhe  Lord  of  All."  His  symbol  is  a  linga;  and 
most  of  the  objects  of  pilgrimage  are  kindred  stone 
symbols. 

These  temples  are  square  buildings  with  round  roofs 
tapering  to  a  point.  In  Bengal  each  one  consists  of  a 
single  small  square  chamber  surmounted  by  a  pyra- 
midal center.  The  linga  occupies  the  center,  and  the 
offerings  are  made  on  the  threshold. 

Strangers  are  not,  of  course,  generally  admitted  to 
these  sacred  precincts  ;  but  a  French  gentleman  gained 
access  to  the  Sivaic  temple  at  Treviscare,  and  there 
found  a  granite  pedestal  in  which  was  a  large  cleft  rep- 
resenting the  female  sex.  On  this  base  was  a  column 
supporting  a  basin,  from  the  center  of  which  arose  a 
colossal  linga  about  three  feet  in  height.  This  sanct- 
uary is  lit  from  above  only. 

Figure  198,  which  is  said  to  be  Time  and  Truth  wor- 
shiping Siva,  illustrates  this  ancient 
worship  in  India.  In  this  there  is  no 
suggestion  of  the  feminine  principle. 
The  Serpent  is  a  common  religious 
Fig.  198.  symbol  in  India —  as  indeed  it  is  near- 

ly everywhere  —  and  is  frequently  used  in  connection 
with  the  linga  to  indicate  passion,  power,  vitality,  and 
activity  —  as  well  as  wisdom,  discretion,  and  use  —  and, 
hence,  active  application  for  increase,  both  physical 
and  mental. 

The  Serpent,  with  the  masculine  tail  in  the  feminine 
mouth,  (Figure  144,  page  102),  typing  their  active 
union  to  perpetuate  the  race  —  either  with  or  without  an 


SIVA  WORSHIP. 


125 


inscription  —  forming  the  ring  of  eternity,  is  a  common 
symbol  in  India. 

The  "  Staff  of  Siva  "  (Figure  146,  page  102),  con- 
sisting of  the  upright  pillar,  with  the  two  entwining 
serpents,  is  a  constantly  recurring  symbol. 

Figm-e  199  represents  Maia-Devi  in  a  sea  of  ser- 
pents worshiping  the  linga  which 
she  holds  in  her  hands  in  such  a  po- 
sition that  she  can  contemplate  at 
once  this  emblem  and  her  navel  — 
wdiich  to  her  is,  in  this  meditation, 
the  representation  of  the  navel  of 
Vishnu,  or  creative  poAvcr.  Devi  is 
Fig.  199.  also   frequently   represented   with  a 

linga  on  her  head. 

The  Tibetan  Buddhists  (who  are  Indian  in  their  re- 
ligion and  practice,  and 
who  are  less  progressive, 
and,  therefore,  retain 
longer  the  prmiitive  dog- 
mas and  ceremonials)  are 
in  the  practice  of  seeking 
the  assistance  of  the  di- 
vine, when  in  danger,  by 
building   a    "  Temple  of 

Peace,"  as  shown  in  Fig-  "-^^  Lz ~A,^ 

ure  200.      The  worship-  ^^^I^i^tJiR''' 

ers  bow  in  silent  medita-  Fig.  200. 

tion  and  adoration  before   it;    while  the   priest    calls 

upon  it  to   protect   them  from   their   enemies.      It  is 


^. 


126  PHALLISM  IN  INDIA. 

usually  built  of  clay  and  plastered  with  lime  and 
whitewashed. 

The  masculine  hand,  or  hand  of  wisdom  —  hand  of 
mystery  —  is  a  sign  which  the  Linga- 
citas  interpret  as  the  creative  triad. 
Lingas  are  made  by  the  women  —  or 
by  the  priests  for  them  —  for  tempor- 
ary use,  of  clay  from  the  Ganges,  and 
offered  in  Siva's  temples,  and  thrown 
back  into  that  river  after  use.  The 
Fig.  '201.  priests  of  Siva  are  vowed  to  the  strictest 

chastity.  As  they  are  nude  when  officiating,  any  excite- 
ment of  the  imagination  which  manifested  itself  in  the 
external  organs  would  be  readily  noticed  by  the 
people,  who  would  proceed  to  punish  such  clerical 
unfaithfulness  by  immediately  stoning  the  offender. 

It  is  not  an  uncommon  custom  for  women  who  are 
barren  to  kiss  the  inert  organ  of  one  of  these  priests, 
or  of  an  idiot,  as  a  charm  to  render  them  fruitful. 

Among  the  Druses,  on  a  certain  day,  the  chief  Sheik 
attends  at  a  sacred  place  for  the  purpose  of  allowing 
the  female  devotees,  for  a  similar  purpose,  to  kiss  his 
living  symbol  of  creation. 

The  Sivaites  never  carry  the  linga  in  procession ; 
and  do  not  present,  to  the  outside  observer  at  least,  any 
indecent  ceremonies,  or  suggest  any  impurity  or  indel- 
icacy in  the  mind  of  the  devotee.  They  are  thus  in 
striking  contrast  with  some  of  their  neighbor  phallic 
worshipers,  as  well  as  with  Western  Orientals,  Greeks, 
Komans,    and   Egyptians ;    showing   that  the   use   of 


SACTI  WORSHIP.  127 

sexual  symbols  in  worship  need  not  necessarily  be  as- 
sociated with  impurity  of  thought  or  indecency  of  action 
in  ceremonials. 

SACTI   WORSHIP. 

Indian  Mythology  teaches  a  divine  masculine  creative 
triad,  each  of  whom  have  a  wife.  Brahma's  consort  is 
Saraswati,  Vishnu  has  Lakshmi,  and  Siva,  the  genera- 
tor of  mankind,  has  for  a  spouse  Parvati,  meaning 
' '  mountain  born ' '  —  referring  to  the  mons  veneris  — 
womb  of  nature  —  or,  as  she  is  usually  called,  Devi. 
These  consorts  are  known  under  the  general  name  of 
Sacti,  and  are  also  called  Matris —  or  mothers.  Some 
Hindus  prefer  to  worship  the  Sacti  rather  than  Siva, 
just  as  some  pious  Christians  worship  the  Virgin,  or 
Holy  Mother,  more  earnestly  and  more  satisfactorily 
than  they  do  the  Father.  These  worshipers  of  the 
feminine  are  in  the  East  called  Sactas. 

The  worship  of  the  j^oni  as  the  emblem  of  the  Sacti 
is,  by  its  adherents,  said  to  have  its  authority  and  origin 
in  the  following  myth  :  — 

"Siva  and  Devi,  his  wife,  shortly  after  their  mar- 
riage, had  a  serious  dispute  about  their  comparative 
power  and  importance  in  creating  new  beings.  They 
mutually  agreed  that  each  should  create  a  new  race  of 
human  beings.  Siva  produced  a  race  who  worshiped 
the  masculine  deity  oul3^  Their  intellects  were  dull, 
their  bodies  feeble,  their  limbs  distorted,  and  their  com- 
plexion of  different  shades  of  color.  Devi  at  the  same 
time  created  a  race  who  adored  the  feminine  power 
only ;  they  were  of  quick  intellect,  well  shaped,  strong, 


128  PHALLISM  IN  INDIA. 

of  kindly  aspect  and  had  a  beautiful  complexion.  Fnri- 
ons  contests  ensued  between  the  two  faiths,  in  which 
the  Sactas  were  victorious.  Siva  threatened  to  destroy 
the  victors,  but  relented  upon  condition  that  they  for- 
ever leave  the  country." 

The  Sactas  — Yonigas  —  worship  the  female  emblem 
or  principle  wdth  all  the  devotion  that  the  Lingacitas 
bestow  upon  the  linga  and  its  interpretations ;  but  with 
different  rites  and  ceremonies.  They  interpret  Sacti  to 
mean  wisdom  —  it  literally  means  force  —  thus  identi- 
fying her  with  what  the  Greeks  meant  by  Sophia  or 
Logos,  and  offer  her  the  most  endearing  and  flattering 
phrase.  She  is  endowed  with  lovely  attributes  and  re- 
ceives very  much  such  adoration  as  pious  and  enthusi- 
astic Catholics  pay  to  the  Virgin.  The  ceremonies 
have,  however,  another  side  when  the  feasting  and 
merry  making  concludes  the  ceremonies ;  then  the  de- 
votional is  replaced  by  the  reveling ;  the  mystic  gives 
place  to  the  real ;  and  the  orgies  —  eating,  drinking,  and 
promiscuous  mingling  of  the  sexes  —  may  be  better 
imagined  than  desci-ibed. 

When  represented  in  pictures  the  Sacti  are  shown  as 
ordinary  women,  modestly  draped  —  often  with  a  child 
in  the  arms  or  lap. 

The  inverted  triangle,  the  circle,  the  fig,  the  pome- 
granate, the  sea,  all  natural  concavities  —  as  caves, 
clefts,  fissures,  wells,  tanks,  and  generally  all  that 
"  contains  or  produces,"  are  symbols  or  representatives 
of  the  Sacti. 


1 


SIVA-SACTI  WORSHIP.  129 

The  Sactas  do  not  use  or  acknowledge  the  masculine 
hand  of  the  triad,  but  one  like  that  pre- 
sented in  Figure  202,  which  they  call  the 
YoniG  CJiarm,  or  "  door  of  life."  Tliis 
they  * '  look  through  ' '  to  solve  all  mys- 
teries ;  that  is,  they  seek  to  understand 
the  feminine  power  and  principle  as  the 
F)g.  201.  g^j-^  ^£  enlightenment.  Notwithstanding 
the  facts  of  former  antagonism  and  wars  between  the 
Lingaeitas  and  Yonigas,  they  are  now  so  tolerant  —  or 
so  politic,  and  so  curtailed  of  power  —  that  they  are 
living  peaceably  side  by  side  as  neighbors.  They  are 
each  a  small  sect  as  compared  with  those  who  worship 
both  linga  and  yoni  as  of  the  same  —  or  at  least  each 
of  essential  importance  and  honor  as  the  emblems  of  a 
dual  or  androgynous  deity. 

SIVA-SACTI   WORSHIP. 

It  must  be  borne  in  mind  that  the  last  two  and  the 
present  forms  of  worship  are  practiced  by  a  people  of 
similar  general  character  and  habits  of  thought  and  in- 
dustry ;  that  these  worshipers  are  mingling  more  or 
less  freely  together ;  that  their  peculiar  dogmas,  cere- 
monies and  symbology  are  continually  approaching  and 
often  even  coinciding  with  each  other ;  and  that  these 
dogmas,  ceremonies  and  symbols  are  traditionally  as 
well  as  esoterically  interpreted  differently  to  the  in- 
itiated and  the  ignorant.  It  is,  therefore,  impossible  for 
an  outsider  —  and  especially  one  of   a  different    race, 

9 


130  PHALLISM  IN  INDIA. 

language,  and  mental  training  —  to  grasp  clearly  the 
subtile  distinctions  of  doctrine,  or  interpret  very  cer- 
tainly the  graded  differences  of  interpretation  which 
they  give  their  ceremonies  and  symbols.  It  is,  therefore, 
probable  that  the  dogmas  and  practices  of  one  of  these 
sects  may  be  in  some  cases  attributed  to  the  others. 

Part  of  the  Hindus  reconcile  the  two  above  men- 
tioned systems,  and  quote  two  myths  to  explain  and 
authorize  the  new  departure.     One  mytli  is  :  — 

' '  The  divine  cause  of  creation  experienced  no  bliss, 
being  isolated  —  alone.  He  ardently  desired  a  com- 
panion ;  and  immediately  the  desire  was  gratified.  He 
caused  his  body  to  divide,  and  become  male  and  female. 
They  united,  and  human  beings  were  thus  made." 

The  other  allegory  says  :  — 

''  Siva  and  Devi  found  that  their  mutual  concurrence 
was  essential  to  produce  perfect  offspring ;  and  Yishnu, 
at  the  solicitation  of  the  goddess,  effected  a  reconcili- 
ation between  them ;  hence  the  navel  of  Yishnu  was 
worshiped  as  one  with  the  sacred  yoni." 

Modern  Hindu  phallic  worship  is  mainly  of  this  type ; 
and  its  adherents  are  called  Sacteyas.  As  this  sect 
unites  the  doctrines  of  the  other  two,  it  naturally  also 
combines  their  emblems.  These  symbols  all,  however, 
directly  suggest,  or  are  interpreted  to  mean,  linga-in- 
yoni  —  that  is  the  masculine  and  feminine  in  active 
imion  in  the  work  of  generation.  Their  ceremonies 
are  such  as  illustrate  this  dogma  in  imagination  and 
practice. 


SIVA-SACTI  WORSHIP. 


131 


The  Imga  is  generally  represented  as  standing  in 
the  yoni.  Tlie  ways  of  indicating  this  are  innumer- 
able;  l)ut  the  design  shown  in 
Figure  203  will  indicate  the  gen- 
eral outline  and  character  of 
their  most  common,  as  well  as 
their  most  suggestive,  emblem. 
The  rim  of  the  vessel  represents 
the  yoni ;  the  upright  pillar  the 
linga.  The  field  between  them 
is  called  the  Argha.  In  this  il- 
lustration we  have  what  is  often  i  'fe'-  -o- 
not  presented ;  that  is,  the  three  bars  npon  the  linga, 
representing  the  masculine  creative  triad ;  and  this 
again  repeated  above,  which  indicates  conjunction  of 
the  creative  powers.     The  linga,  as  before  remarked. 


Fig.  204.  Fig.  205. 

is  often  used  in  combination  with  the  serpent  —  to  in- 
dicate power,  passion,  and  active  virility.  In  Figure 
204  we  have  a  more  elaborate  design ,  introducing  the 


132  PHALLISM  IN  INDIA. 

linga-in-yoni  together  with  the  celestial  four  —  with 
cap,  and  the  serpent.  Figure  205  is  a  copy  of  a  most 
beautiful  design  —  a  combination  of  linga-in-yoni,  ser- 
pent, crescent  moon,  circles,  pentagram,  and  sacred 
fig  leaf. 

In  front  of  each  principal  temple  may  be  found 
a  tank  —  some  of  them  beautifully  designed  and  elab- 
orately ornamented;  and  in  the  center  of  the  tank  a 
mast  or  flagstaff.  Upon  this  staff  or  mast  a  flag  is 
hoisted,  garlands  of  flowers  are  hung,  or  a  light  is 
placed,  at  times  of  special  importance.  The  temples 
of  the  Sactas  have  the  tank,  but  no  mast.  A  high, 
but  flat  elevation,  a  natural  circular  or  oval  depres- 
sion, a  pond  or  lake,  may  often  be  seen  with  a  pole 
or  pillar  erected  near  the  center.  If  a  Hindu  of  this 
faith  dig  a  well  or  build  a  cistern,  he  does  not  con- 
sider his  work  finished  until,  after  appropriate  cere- 
mony, on  a  lucky  or  sacred  day,  a  mast  is  inserted 
in  the  center  of  the  mysterious  yoni ;  thus  uniting  the 
original  Siva  and  Devi  —  in  the  ' '  marriage  of  the 
linga  and  yoni." 

As  before  stated.  Figure  119  exhibits  one  of  the 
most  common,  and  the  most  sacred,  of  emblems  of 
India.  This  is  the  key  for  interpreting  all  other  sym- 
bols. This  same  idea  is  variously  expressed,  wdth  del- 
icate shades  of  difference,  in  the  symbols  numbered 
from  120  to  111,  pages  98-100,  and  from  178  to  182, 
page  111,  all  of  which  are  of  Hindu  origin. 

The  Sacteyas  draw  thi-ee  horizontal  lines  in  black, 
and  a  circle,  in  red,  upon  their  foreheads,  similar  to 


SIVA-SACTI  WORSHIP, 


133 


Figure  126 ;  and  consider  it  a  wonderful  charm  against 
all  evil,  as  well  as  a  profession  of  their  faith. 


Fig.  206.-ARDANARI-ISWARI. 
[From  an  original  drawing  by  Chrisna  Swami,  Pundit.] 

Figure  206  gives  Ardanari-Iswari,  and  is  au"  attempt 
to  express  in  a  design  —  the  following  from  the 
Parana :  — 

"  The  Supreme  Spirit,  in  the  act  of  creation,  became, 
by  Yoga,  twofold;  the  right  side  was  male,  the  left 


134  PHALLISM  IN  INDIA. 

Avas  Prakriti.  She  is  of  one  form  with  Brahmah.  She 
is  Maia,  eternal  and  imperishable,  such  as  the  spirit, 
such  is  the  inherent  energy  (the  Sacti) ,  as  the  faculty 
of  burning  is  inherent  in  fire." 

This  design  is,  however,  much  conventionalized  from 
the  original ;  for  whei^e  the  Crux  Aiisata  appears  in  our 
reproduction,  the  original  shows,  in  realistic  detail,  the 
living  and  erected  "  hnga-in-yoni." 

In  Figure  207  is  reproduced  one  of  the  most  elab- 
orate, as  well  as  one  of  the  most  beautiful,  designs, 
both  in  execution  and  interpretation,  that  is  to  be 
found  in  connection  with  this  worship  in  India.  The 
religious  teachers  say :  — 

''When  one  can  interpret  this  emblem  of  the  an- 
drogynous divinity,  he  knows  all  that  is  knoAvn ;  and 
that  to  learn  more  he  must  be  enlightened  to  read  yet 
more  mystically  the  inexhaustible  truth  incarnated  in 
this  most  wonderful  symbol." 

This  pictui^  has  been  commented  on  by  nearly 
every  student  of  Hindu  religion,  in  all  degrees  of  spirit, 
from  scorn  to  rapture. 

Figure  146,  page  102,  is  a  symliol  common  to  the 
Sacteyas,  who  interpret  it  as  the  linga  entwined  by  "a 
male  and  female  serpent  in  sexual  congress.  This  idea 
is  more  realistically  represented,  on  certain  occasions  of 
high  religious  ceremonies,  by  the  women,  in  grand 
procession,  carrying,  between  two  living  serpents,  a 
2"iirantic  lincfa,  decked  in  ribbons  and  flowers,  the 
prepucial  end  of  which  they  present  to  an  equally 
prominent  yoni.     They  likewise  use  the    symbol  of  a 


SIVA-SACTI  WORSHIP. 


135 


serpent  with  its  tail  iu  its  mouth,  Figure  144,  as  repre- 
senting- a  perpetuation  of  the  race  through  the  ci-eative 
activity  of  the  sexes.     They  also  use  the  design  of  the 


Fig.  207.-ADDHA-NARI. 

chest  or  ark,  in  which  the  serpent,  or  passion,  is  sup- 
posed to  be  alive  —  but  dormant,  as  a  symbol  of  Devi. 
The  ^agas  pray  that  the  serpent  may  come  out  of  the 
ark  —  passion  be  aroused,  sexual  union  be  thereby 
consummated  —  with  the  blessed  result  of  many  and 
worthy     children.      In    Maia    worshiping    the    linga. 


136 


PHALLISM  IN  INDIA. 


Figure  199,  they  recognize  Devi  —  herself  the  feminine 
creator,  and,  therefore,  worthy  of  worship  —  as  recog- 
nizing her  masculine  consort  as  divine,  and  thus 
directing  her  adorers  to  also  recognize  and  worship  the 
linga  and  all  it  is  interpreted  to  represent. 

The  tortoise  is  an  important  emblem  in  the  Hindu 
mythology.  They  represent  the  world  resting-  upon  an 
elephant  supported  by  a  tortoise.  It  was  chosen  because 
it  is  popularly  supposed  to  be  androgynous,  on  account 
of   its  great  tenacity  of   life  and   its  gi*eat  fecundity. 

The    frequency 

and     rapidity 

with    which   it 

protrudes    its 

h  c  a  d    from    its 

shell  and   with- 
Fig.  208.  draws  it,  chang-  Fig.  209. 

ing  from  an  appearance  of  repose  to  one  of  energy  and 
action,  as  well  as  the  configuration  of  its  head  and 
neck  when  aroused,  would  readily  suggest  to  the 
mystic  Hindu  —  the  acting  linga;  while  a  front  view 
would  equally  bring  to  his  imagination  the  sacred  eye, 
or  arba-il. 

The  lotus. —  Brahma  is  represented  as  sitting  upon 
his  lotus  throne.  The  lotus  was  the  most  sacred  flower 
among  the  ancients,  and  to  them  typed  the  two  powers 
of  generation.  The  germ  symbolized  the  linga,  the 
filaments  and  petals  the  yoni.  The  lotus  is  a  nymiilima. 
^NTympha  signifies  a  young  nubile  woman,  a  certain  part 
of   the   yoni,    and   the   calix    of  the   rose.     Hence,    a 


SIVA-SACTI  WOESHIR  137 

maiden  is  symbolized  as  being,  or  having,  a  rosQ.  The 
lotns  not  only  signifies  the  andogynous  creator,  but 
typifies  Saeti. 

The  modern  Hindu  phallic  worship  which  recognizes 
the  essential  importance  of  both  the  sexual  elements  in 
generation  is  usually  spoken  of  as  Sacteyan  w^orship, 
in  much  the  same  way  that  in  the  West  all  kinds  of  sex 
worship  is  called  phallic  worship.  All  Sacteyan  wor- 
ship requires  the  use  of  some  or  all  of  the  five  following 
necessities :  flesh,  fish,  wine,  woman,  and  certain 
mystical  performances  called  dancing,  but  Avhich,  unlike 
the  dances  of  the  West,  consists  of  a  pantomime  made 
up  of  dramatic  action,  gestures,  twistings,  and  undu- 
latory  and  expressive  motions  of  the  arms,  legs,  and 
whole  body.  This  dancing  is  at  once  poetical,  sensu- 
ous and  skillful,  and  is  performed  by  professional 
nautch  girls.  Every  temple  —  of  this  faith  —  of  any 
note  in  India  has  a  troop  of  these  nautch  girls.  They 
are  generally  selected,  by  the  priests,  when  quite  young 
on  account  of  their  beauty,  health,  strength  and 
activity.  From  infancy  they  are  trained  in  dancing, 
vocal  and  instrumental  music ;  and  at  an  early  age 
mitiated  into  all  the  mysteries  and  duties  of  their  pro- 
fession. Their  natural  beauty  is  heightened  by  all  the 
accessories  of  drapery,  jewels,  seductive  arts,  and  gen- 
eral feminine  Avitchery.  Their  chief  ostensible  employ- 
ment is  to  chant  the  sacred  hymns  and  perform  nautches 
before  the  idol  at  high  festivals.  But  they  have 
another  office  to  perform.  They  are  the  acknowledged 
mistresses  of  the  officiating  priests,  and  are  requu*ed  to 


138  PHALLISM  IN  INDIA. 

prostitute  themselves  —  in  the  courts  of  the  temples  — 
to  all  who  desire  and  will  pay  for  their  possession,  and 
thus  secure  funds  to  sustain  and  enrich  the  temple  to 
which  they  are  attached.  As  they  are  beautiful  and 
accomplished  in  all  seductive  and  passion-arousing  arts, 
healthy,  and,  therefore,  safe  companions,  and  as  it  is 
considered  honorable  on  their  part  as  well  as  in  their 
patrons  thus  to  swell  the  temple  revenue,  and  as  there 
is  absolute  secrecy  as  to  their  patrons,  it  need  not  be 
wondered  at  that  they  are  much  sought  after,  and  well 
paid  for  this  part  of  their  service. 

A  similar  class  of  Avomen  are  found  in  many  other 
parts  of  Asia ;  and  it  is  said  they  are  far  from  rare  in 
Turkey. 

These  "votaries  of  the  deity,"  "women  of  the 
idol,"  "Devadasi,"  "women  given  to  God,"  are 
looked  upon  as  holy  devotees  of  the  faith.  Any  wo- 
man, however,  who  prostitutes  herself  for  selfish  gahi 
in  India  is  an  outcast  who  bears  a  disgraceful  name. 

The  principal  ceremonies  include  the  worship  of 
power,  and  require  the  presence  of  a  young,  beautiful', 
and  naked  girl  as  the  living  representative  of  the  god- 
dess. This  girl  is  generally  selected  from  the  nautch 
company ;  and  the  one  chosen  esteems  it  as  an  especial 
honor,  as  a  tribute  to  her  beauty,  accomplishments  and 
ability.  The  pecuhar  duties  of  this  office,  the  nautch 
girl  is,  by  experience,  every  way  fitted  to  meet  with 
better  grace  and  more  satisfaction  than  an  innocent 
and  unsophisticated  girl.  To  this  naked  girl  meat  and 
wine  are  offered,  and  then  distributed  among  the  wor- 


SIVA-SACTI  WOKSHIP.  139 

shipers.  This  is  followed  by  the  chanting  of  sacred 
texts  and  dancing.  The  celebration  ends  with  an  orgy 
of  the  most  licentious  character.  The  woman  who 
in  this  ceremony  takes  the  part  is  ever  afterwards  called 
Yogini  —  attached,  which  is  equivalent  to  a  secular 
nun  —  and  she  is  ever  afterwards  supported  by  alms. 
Although  all  parties  engage  in  this  worship  —  of 
course  as  a  religious  ceremony  pleasing  to  the  divine  — 
yet  the  women  who  are,  or  claim  to  be,  faithful  wives 
are  warned  not  to  associate  with  one  who  has  thus 
officiated  as  a  representative  of  Sacti. 

Sacti  is  personified  as  the  deified  vulva;  and  in  ador- 
ing her  mentally  the  worshiper  imagines  a  yoni,  in 
which  he  tries  to  see  a  chapel,  which  he  is  to  enter,  and 
in  which  he  is  to  worship. 

The  members  of  this  sect  who  participate  in  this 
Sacti-puja  initiation  are  sworn  to  secrecy.  Gradually, 
howevei",  those  who  are  initiated  become  less  reserved 
as  to  the  fact  of  their  initiation  into  the  mysteries ; 
but  the  mysteries  and  the  forms  of  initiation  are  not 
revealed. 

The  sect  known  as  Kauchiluas  are  near  akin  to  the 
Sacteyans ;  but  are  distinguished  by  a  peculiar  rite, 
which  *^' throws  into  confusion  all  the  ties  of  female 
relationship."  Natural  restraints  are  wholly  obliter- 
ated for  the  time  being,  for  a  community  of  sexual 
partners.  The  women  —  matrons  and  maids  —  deposit 
their  bodices  in  a  box  —  each  woman  and  bodice  being 
numbered  by  the  priest.  At  the  close  of  the  cere- 
monies each  male  worshiper  takes  a  bodice  from  the 


140  PHALLISM  IN  INDIA. 

box,  and  the  woman  who  has  the  same  number  found 
on  the  garment  —  even  were  she  sister  or  daughter  of 
the  man  who  draws  it  —  is  his  pai'tner  for  the  night 
in  the  lascivious  orgies  that  follow.  All  these  cere- 
monies, in  their  wildest  excesses,  are  engaged  in  by 
the  most  devout  and  pure-minded  men  and  women  — 
most  of  whom,  outside  of  this  ceremony,  that  they 
consider  a  sacred  and  solemn  obedience  to  their  re- 
ligious requirements,  are,  according  to  their  ideas  of 
purity,  as  modest  and  chaste  as  any  devotee  of  their 
more  enlightened  neighbors  of  the  "Western  civilization. 

A  peculiar  custom,  still  common  in  India,  is  thus 
described  by  General  Furlong  :  — 

"Many  a  day  have  I  stood,  at  early  dawn,  in  the 
door  of  my  tent,  pitched  in  a  sacred  grove,  and  gazed 
at  the  little  group  of  females  stealthily  emerging  from 
the  adjoining  half  sleeping  village,  each  with  a  little 
garland  or  bunch  of  sweet  flowers,  and  perhaps  costly 
oil,  wending  their  way  to  that  temple  in  the  grove  or 
garden  of  the  god  and  goddess  of  creation  ;  and,  when 
none  were  thought  to  see,  accompanying  their  earnest 
prayer  for  pooli-palam  (child-fruit)  with  a  respectful 
abrasion  of  a  certain  part  of  their  person  on  linga-jee, 
and  a  little  application  of  the  drippings  that  are  for- 
ever trickling  from  the  orifice  of  the  Argha." 

In  Oriental  villages  it  is  common  to  see  tAvo  stones  — 
one  circular,  and  the  other  small,  smooth  and  upright  — 
near  together;  they  indicate  the  male  and  female. 
Women  step  upon  the  circular  stone,  adjust  their 
drapery  so  that  perfect  contact  with   the   vulva   can 


PHALLISM  IN  EGYPT.  141 

be  assured,  and  seat  themselves  upon  the  upright 
stone,  with  at  least  partial  entrance  —  repeating  a  shoii; 
prayer  for  any  desired  favor. 

According  to  some  Hindu  sects  women  of  or  above 
the  age  of  puberty,  who  ai-e  maidens,  cannot  enter 
Paradise.  They,  therefore,  if  denied  marriage,  rupture 
their  hymen  by  means  of  an  idol  with  an  ii'on  or  stone 
linga.  Brides  in  Pondicheriy  sacrifice  their  maiden- 
hood in  a  similar  way  —  in  honor  of  the  deity  —  to 
whom  they  first  belong.  This  was  not  an  unusual 
custom  in  many  ancient  nations.  The  Moabitish 
maidens  always  thus  sacrificed  their  maidenhood,  as  a 
religious  duty,  to  their  deity,  Peor,  l^efoi-e  becoming 
kedesha  among  the  Jews. 

Some  Hindu  women  of  some  sects  regard  a  child 
resulting  from  intercourse  with  a  peculiarly  saintly  priest 
as  an  incarnation  by  Yishnu ;  and,  if  they  can  agree 
upon  terms,  the  official  will  generally  accommodate  her. 

PHALLISM    IN   EGYPT. 

,The  oldest  and  dimmest  traditions,  the  earliest  writers, 
and  the  remains  of  the  most  ancient  sculptures,  tell  us 
of  phallic  dogmas,  ceremonies,  and  symbols  being  abun- 
dantly general  in  Egypt.  In  the  ancient  Eg3q3tian 
religion,  the  good  and  creative  power  —  the  masculine 
principle  —  the  active  principle,  as  they  generally  called 
it  —  was  attributed  to,  or  incarnated  in,  Osiris.  Osiris 
was  the  child  of  Time  and  Matter.  He  was  worshiped 
as  the  being  who  dwelt  invisibly  in  the  sun ;  so  the  sun 


142  PHALLISM  IN  EGYPT. 

was  one  of  his  emblems.  From  this  idea  of  the  smi, 
and  its  heat  and  hght  as  creative  powers,  he  was  also 
represented  by  fire  —  celestial  fire ;  and,  hence,  by  the 
upright  triangle  —  which  is  a  symbol  of  Osiris,  be- 
cause it  is  a  symbol  of  fire.  The  bull  was,  however, 
his  chief  symbol,  and  was  regarded  as  his  real  self, 
incarnated  in  living  form.  This  sacred  bull  was  said 
to  be  miraculously  begotten  by  a  ray  from  heaven,  and 
bore  certain  marks  which  revealed  his  divine  parentage. 
The  worship  of  the  bull  was,  in  later  times,  connected 
with  the  constellation  Taurns  in  the  Zodiac ;  but  this 
was  a  later  adaptation,  and  the  probability  is  that  the 
constellation  was  so  named  by  those  who  "adapted" 
the  union  of  the  two  cults.  In  all  interpretations  it 
must  be  borne  in  mind  that  time-honored  symbols,  as 
well  as  sacred  days  and  seasons,  are  persistently  re- 
tained—  for  the  masses  prize  forms,  times,  and  cere- 
monies. The  hawk  was  also  a  representation  of  Osiris 
as  an  emblem  of  directing  power.  The  Nile,  upon 
which  depended  their  crops,  was  called  by  the  Egyptians 
the  outpouring  of  Osiris,  so  when  they  personified  the 
JS'ile  or  any  other  river  it  was  represented  as  a  bull  — 
or  with  the  attributes  of  that  saci-ed  animal.  In  short, 
all  beneficent  and  productive  moisture  Avas  venerated 
as  being  the  substance  of  the  semen  of  Osiris.  By 
intercourse  with  Isis  he  produced  all  living  beings.  He 
was  reported  dormant  or  absent  for  forty  days  in  each 
year  —  which  was  a  season  of  sorrow  and  lamentation  ; 
and  his  body  was  said  to  be  repeatedly  torn  in  pieces  by 
his  bad  brother,  Typhon. 


OSIRIS.  143 

The  goat  was  one  of  the  sacred  animals  of  Eg-ypt, 
and,  probably  on  account  of  its  well  known  salacious 
peculiarities,  was  worshiped  as  the  personification  of 
tlie  masculine  principle  —  or  male  creator.  It  seems, 
however,  that  the  goat,  both  male  and  female,  were 
used  in  a  more  sensual  sense  —  to  t3q)e  the  divine 
powers  as  exhibited  in  human  manifestation  —  hence, 
human  virility,  passion,  and  its  satisfaction  and  fruit. 
A  part  of  the  veneration  bestowed  upon  this  animal  at 
Mendes,  which  was  especially  celebrated  as  the  great 
center  of  Caprine  worship,  was  for  the  women  to  offer 
themselves  sexually  to  the  goat.  This  unnatural 
copulation,  Herodotus  tells  us,  the  goat  accepted,  and 
the  union  took  place  publicly  in  the  assembly.  The 
female  goat  was  also  sacred,  but  not  so  highly  esteemed, 
or  at  least  not  so  generally  made  prominent  in  the 
ceremonies  or  in  symbolic  art  representations.  Still  the 
women  did  not  monopolize  the  practice  of  caprine 
copulation,  as  is  shown  by  occasional  references,  and 
not  infrequent  scul])tures  and  paintings  representing 
men  in  sexual  union  with  female  goats. 

This  orgy  was  well  calculated  to  suggest,  even  if  it 
did  not  produce,  the  satyrs  and  fauns  —  which  play 
such  an  important  part  in  Grecian  mythology ;  and  by 
arousing  the  hopes,  quickening  the  imagination,  and 
exalting  the  passions,  it  was  well  calculated  to  render 
prolific  the  women  who  took  part  in  or  witnessed  the 
ceremony. 

The  augurs  who  prompted  the  oracles  of  Juno, 
when  consulted  as  to  the  cause  and  remedy  of  barren- 


144  PHAXLISM  IN  EGYPT. 

ness  among  the  Roman  women,  probably  wished  to  in- 
troduce this  practice  when  the  response  was :  ' '  Let 
the  rough  goats  approach  the  Trojan  matrons."  But 
this  mandate  was  executed  in  the  very  different  way  of 
sacrificing  the  goat  and  cutting  the  sldn  into  thongs, 
with  which  the  women  were  scourged  upon  their  bare 
backs.  The  desired  result  of  child-bearing  was,  how- 
ever, thus  attained,  showing  the  powerful  effect  of 
flagellation  and  an  exalted  imagination ;  for  Ovid  tells 
us  ' '  speedily  was  the  man  a  father,  and  the  wife  a 
mother." 

This  sacred  goat  of  Mendes  was  by  the  Greeks 
transformed  into  their  god.  Pan,  and  represented  by  a 
personification  half  goat  and  half  man.  Satyrs  and 
fauns  seem  to  be  degenerate  and  purely  sensual  de- 
rivatives from  Pan. 

Representations  of  Pan,  in  some  instances,  show  him 
with  rigid  and  sti-ained  muscles,  his  face  wild  with  pas- 
sion, and  his  generative  organ  ready  for  his  character- 
istic work.  He  is  at  other  times  shown  with  relaxed 
muscles  and  a  jaded  countenance,  as  if  wearied  by  his 
depleting  excesses ;  in  all  cases,  however,  his  phallus 
is  of  exaggerated  proportions,  thus  representing  his  pe- 
culiar characteristic. 

The  liereditary  priests  of  Egypt  were,  when  ad- 
vanced to  the  sacerdotal  rank,  first  initiated  into  the 
mysteries  of  the  goat,  as  a  preparation  for  the  higher 
and  more  divine  mysteries  of  Isis. 

The  mysteries  of  the  goat,  and  the  sublimer  arcana  of 
Isis,  as  in  fact  all  the  esoteric  interpretations   of   the 


GOAT  OF  MENDES.  145 

Egyptian  cult,  was  a  sacred  trust  which  was  known 
only  to  the  initiated  priesthood  (and  some  secrets  were 
imparted  to  only  a  chosen  few  of  the  most  enlightened 
and  most  trusted  priests),  and  was  guarded  so  zeal- 
ously and  successfully  that  little  is  known  concerning 
them.  While  their  religion  was  clearly  phallic  —  re- 
cognizing both  masculine  and  feminine  creative  deities 
and  the  necessity  of  their  sexual  union  in  producing 
new  beings,  and  while  these  views  were  very  realistic- 
ally represented  in  their  religious  ceremonies,  still  the 
worship  —  or,  at  least,  the  ' '  mysteries  "  —  of  the  fem- 
inine were  the  more  exalted. 

In  later  times,  the  goat  was  an  important  element  in 
the  initiations,  ceremonies,  and  occult  work  of  the 
Templars. 

But  the  Templars,  in  introducing  the  Goat  of  Mendes, 
and  in  the  inauguration  and  continuation  of  their  sahat, 
were  only  adapting  to  their  use  a  well-known  ancient, 
effective  and  occult  ceremony — which,  to  the  instructed 
and  intelligent  initiate,  had  a  holy  esoteric  interpretation, 
and  Avhich  was  well  calculated  to  test,  secure,  and 
maintain  the  neophyte's  integrity,  endurance,  and  en- 
lightenment. 

The  obscene  sabat  of  the  sorcerers  bore  the  same 
relationship  to  the  Templar  ceremonies  that  prostitution 
does  to  holy  wedlock. 

The  Templars,  by  a  series  of  impressive  and  instructive 
ceremonies,  sought  to  teach  transcendent  truths,  which, 
being  contrary  to  the  dogmas  of  the  church,  were  unsafe 
to   teach   openly.     For  this  reason  the  neophyte  was 

10 


146  PHALLISM  IN  EGYPT. 

severely  tested  and  rigidly  vowed  to  secrecy.  The 
profane  sabat,  or,  as  it  was  called,  the  "  witches  sabat," 
was  practiced  by  those  who  mistook  the  shadow  for  the 
substance,  and  who  engaged  in  the  wild  orgies  —  not 
for  enlightenment  —  but  for  selfish  gain  or  lustful 
gratification  —  and  were  secret  because  they  were 
criminal. 

Osiris  was  represented  as  a  man  with  an  enormous 
movable  phallus,  to  signify  the  prolific  procreative 
power  of  the  good  generative  principle.  He  was 
sometimes  represented  with  thi-ee  phalli,  to  symbolize 
his  active  creative  energy  in  the  three  elemental  Avorlds  — 
air,  earth,  and  water.  The  women  carried  these  man- 
ikins in  their  sacred  processions  in  some  of  their 
religious  ceremonies. 

Typhon  was  the  personification  of  the  evil  power  or 
destroyer,  and  was  represented  by  the  Hippopotamus  — 
the  most  savage  animal  known  to  the  Egyptians.  He 
was  also  represented  by  material  fire.  To  show  the 
final  power  of  good  over  evil,  it  is  said  Horns  castrated 
Typhon,  and  there  are  statues  of  the  former  with  the 
phallus  of  the  latter  in  his  left  hand. 

The  same  idea  is  found  also  in  the  Hindu  cults,  from 
which  it  was  probably  adopted  by  the  Egyptians,  and 
also  in  the  Grecian  myths,  which  were  borrowed  from 
one  of  the  above  two  sources.  Saturn  is  represented 
as  having  cutoff  the  genitals  of  his  father.  In  ancient 
times  a  castrated  god  —  and,  therefore,  a  non-gener- 
ating eunuch  —  lost  all  claims  to  divinity.  Defeat  in 
any  contest  might  be  condoned,  or  the  vanquished  once 


ANCIENT  EGYPTIAN  TEMPLES.  147 

be  the  conquerei*  next  time  ;  but  lost  generative  organs 
must  be  restored,  or  the  deity  was  repudiated.  This 
restoration  was  said  to  be  often  accomplished  —  but 
that  peculiar  surgical  operation  is  not  now  understood. 

There  may  be  seen  even  at  the  present  day  on  the 
walls  of  the  ancient  temples  at  Karnak  and  Thebes,  as 
well  as  in  the  tcynple  atDanclesa  (which  was  built  much 
later,  but  in  imitation  of  the  ancient  Egyptian  art), 
many  phallic  designs,  which  illustrate  how  intimately 
the  ideas  of  virility  and  religion  were  interwoven  in  the 
old  Eg}^tian  civilization.  There  are  many  figures  of 
their  gods  and  kings  showing  them  in  manly  propor- 
tions, and  their  abundant  creative  energy  or  viiile 
power  indicated  by  the  erected  penis. 

On  the  other  hand,  in  the  scenes  which  commemorate 
victories  over  their  enemies,  they  are  represented  as  re- 
turning in  triumph,  with  multitudes  of  captives,  many 
of  whom  are  shown  as  undergoing  the  mutilation  of 
castration ;  and  there  is  seen,  in  one  corner  of  the 
picture,  heaps  of  the  genital  members  which  have  been 
cut  off  from  these  unfortunate  captives. 

Asiatics  and  Aryans,  ancient  and  modern,  counted 
the  heads  of  those  slain  piled  up  before  them.  The 
Africans  of  olden  time,  like  their  dusky  representatives 
of  the  present  day,  do  not  count  heads,  but  enumerate 
the  genitals  removed  from  their  captured  enemies. 

The  former  gratified  a  temporary  revenge,  and  buried 
or  gave  to  the  crows  the  dead  bodies  of  the  van- 
quished. The  latter  took  a  more  lasting  triumph,  and 
utilized  the  emasculated  captives  who  had  a  producing 


148  PHALLISM  IN  EGYPT. 

or  market  value  as  slaves.  This  was  a  practice  some- 
what in  use  among  the  Jews  (whether  justified  or  only 
tolerated  we  need  not  discuss) . 

The  slave  trade  of  Africa,  which  furnishes  Turkey 
and  other  localities  with  eunuchs  in  modern  times,  is 
simply  the  remnant  of  this  ancient  custom.  Typhon 
is  said  to  have  destroyed  one  of  Horns'. eyes,  so  a  cer- 
tain order  of  Egyptian  priests  were  deprived  of  one 
eye  —  in  commemoration  of  this  mutilation  of  their 
deity.  Many  of  the  Egyptian  priests  and  priestesses 
who  appeared  in  Rome  were  thus  deformed. 

The  good  feminine  creative  power  —  passive,  recep- 
tive, and  nourishing  —  was  personified  in  Isis.  This 
character  was  still  more  generalized,  so  as  to  include 
universal  nature.     She  says  :  — 

"  I  am  nature,  the  parent  of  things,  the  sovereign  of 
the  elements,  the  primary  progeny  of  time,  the  most 
exalted  of  the  deities,  the  first  of  the  heavenly  gods  and 
goddesses,  the  queen  of  the  shades,  whose  single  deity 
the  whole  world  venerates  —  in  many  forms,  with 
various  rites  —  under  many  names.  The  wise  and  good 
Egyptians  worship  me  as  Isis." 

Isis  is  identified  with  nature  —  hence,  with  the  earth 
and  with  the  moon.  Her  representations  are  innumer- 
able, but  the  cow,  either  as  a  mere  animal  or  as  a  young 
and  finely  formed  woman  with  a  cow's  head,  is  the  or- 
iginal and  most  sacred  symbol.  She  is  also  represented 
as  a  woman  with  a  child  —  Horus  —  in  her  lap,  or 
standing  by  her  side,  his  mouth  at  her  breast.  Figure 
210  gives  one  of    these  pictures,  which  is   very   sug- 


ISIS  AND  HORUS.  149 

gestive  of    the  Assyrian  "grove,"  portraying   to  the 
initiated  the    ' '  door   of    life ' '    through  which    every 
human  being  enters   the    world.     The 
whole  design  shows  Isis  and  Horus  in 
"the  door  of  life,"  while  the  bells  in- 
dicate the  breasts,  multiplied  in  num- 
ber and  size,   so  they  are  sufficient  to 
abundantly  nourish  all  whom  the  Door 
of    Life  ushers    into    existence.     The 
bells  —  thirteen    in    number  —  are  ex- 
plained very  differently  in  the  Assyrian  Fig.  210. 
cult ;  but  the  phallic  character  is  always  maintained. 

The  sun  over  head  —  which  is  a  symbol  found  over 
the  porticos  of  many  Egyptian  temples  —  signifies  the 
central  sun  —  the  masculiue  creative  power  — Osiris.  The 
crescent  moon  is  again  the  feminine  —  the  virgin  — the 
mother  —  Isis.  The  position  of  the  sun  and  moon 
together  is  also  creation  —  sexual  union  —  marriage  of 
Isis  and  Osiris. 

Notwithstanding  Isis  is  the  Divine  Mother  of  Horus  — 
that  is,  of  all  created  beings  and  things  —  and  that  this 
motherhood  is  the  natural  i-esult  of  copulation  with 
Osiris,  still  she  is  worshiped  as  the  Celestial  and  the 
Eternal  Virgin,  who,  by  the  use  of  her  Sistrum  or 
Virginal  Magic  Wand,  drove  away  Typhon  —  or  evil, 
from  her  presence.  This  Sistrum,  shown  in  Figures  211- 
213  represents  the  yoni,  thrice  barred  across  ^ — thus 
closing  the  Door  of  Life.  The  bars  are  also  bent  so 
they  cannot  be  removed  except  by  the  "  Celestial 
Magic  Wand.^^     The  Virginity  of  Isis  —  the  Celestial 


150  PHALLISM  IN  EGYPT. 

Mother  —  was  a  tenet  of  the  Egyptian  faith  at  least 
fifteen  centuries  before  the  Virgin  Mary  bore  Jesus. 
The  Egyjotians  symbohzed  their 
divine  triad  by  a  simple  triangle. 
They  compare  the  perpendicular  to 
the  male,  the  base  to  the  female, 
the  sides  to  the  offspring  of  the 
two  creative  powers  —  Osiris  as  the 
beginning,  Isis  as  the  medium  or 
receptacle,  and  Horus  as  the  accom- 
plishing. The  pyramid — the  ancient 
and  modern  achievement  and  wonder 
Fig.211.  Fig.212.  Fig.  213.  of  Egypt  —  Is  thc  solld  triangle; 
each  face  a  triangle,  the  base  and  four  faces  —  again, 
the  'Tour  Great  Gods." 

Yivant  Denon  found  at  Thebes  the  mummy  of  a 
woman  who  had  probably  been  a  lady  of  rank.  In  the 
vagina  of  this  mummy  there  was  inserted  the  embalmed 
phallus  of  a  bull,  which  had,  in  all  probability,  been 
taken  from  a  sacred  animal  after  his  death.  It  was 
then  embalmed  and  placed  in  its  human  receptacle  as  a 
charm  against  evil  spirits  which  the  ancients  believed 
tormented  the  souls  of  the  dead. 

The  Greeks  and  Romans  frequently  placed  figures 
of  the  phallus  in  tombs  from  similar  motives. 

Josephus  tells  us  that  the  custom  of  saying  grace 
before  meals  was  practiced  by  the  Egyptians  ;  and  when 
seventy-two  elders  were  invited  by  Ptolemy  Philadelphus 
to  sup  at  the  palace,  ISTicanor  requested  Eleazar  to  say 
grace  for  his  countrymen,  instead  of  those  Egyptians 


PHALLISM  IN  ASSYKIA,  ETC.  151 

to  whom  that  duty  was  committed  on  other  occasions. 
In  short,  they  were  pnnctihous  and  scrupulous  in  their 
observance  of  the  rehgious  ceremonies.  These  cere- 
monies performed,  they  were  convivial,  hilarious, 
uproarious,  and  frequently  drunken  and  licentious  —  just 
like  modern  Europeans  and  Americans.  They  believed 
in  the  transmigration  of  the  human  soul  —  which  they 
taught  passed  in  its  progress  through  many  animals, 
returning  again  as  man  in  about  10,000  years  for  ordi- 
nary men ;  but  in  about  3,000  years  for  the  good  and 
Avise. 

Herodotus  says  the  Egyptians  were  the  first  people 
to  assert  the  immortality  of  the  human  soul. 

PHALLISM    IN"   ASSYRIA,    PHCENICIA,    SYRIA,  AND 
PHRYGIA. 

The  worship  of  the  Assyrians  —  including  the  Baby- 
lonians, the  Phoenicians,  the  Syrians  and  Phrygians  — 
was  the  same  in  essence  and  nearly  the  same  in  general 
character.  Their  deities  bore  different  names,  and 
were,  in  the  different  civilizations  and  times,  regarded 
as  having  some  peculiar  differences  of  characteristics 
and  powers ;  and  were  represented  under  different  forms. 
They  were  always,  however,  distinctly  and  intensely 
sexual,  vitally  and  actively  virile.  The  human  organs 
of  generation  Avere  their  constant  and  especially  cher- 
ished S3^mbols.  And  their  worship  always  included 
ceremonies  in  which  the  d(;votees  enthusiastically  en- 
gaged in  the  creative  activity  of  striving  to  imitate  — 


152  PHALLISM  IN"  ASSYEIA,  PHCENICA, 

without  any  hope  of  ever  equaling  —  the  propagating 
performances  of  their  deities. 

The  supreme  maseuhne  creator  was  by  the  Assyrians 
called  Bel;  and  manifested  in  the  male  triad,  Asher  — 
after  whom  the  empire  was  named,  Ann  and  Hoa. 
By  the  I-'hoenicians  he  was  called  Baal ;  by  the  Phryg- 
ians, Atys  ;  and  by  the  Syrians,  Adonis.  The  feminhie 
consort  of  Bel  was  Mylitta,  also  called  Ishtar.  The 
Phoenicians  named  her  Ashtoreth,  or  Derceto,  and 
represented  her  as  a  woman  terminating  from  the  hips 
down  in  a  fish.  The  Syrian  goddess  was  also  Derceto, 
but,  unlike  her  Phoenician  namesake,  was  a  complete 
and  voluptuous  woman  ;  who  was,  however,  sometimes 
represented  as  a,  fish  to  symbolize  her  fecundity.  She 
was  also  called  Atargatis,  and  as  such  shared  honoi-s 
with  her  bastard  daughter,  Semiramis,  who  was  repre- 
sented by  a  dove ;  because  the  cooing  of  the  dove  in 
the  night  sounded  like  the  Syrian  word  which  meant 
coition .  Cybele  —  also  known  as  the  mother  of  orgies  — 
was  the  Phrygian  goddess. 

These  deities  were  generally  thought  of  and  repre- 
sented as  distinctly  sexed  masculine  or  feminine  beings. 
They  were,  however,  often  worshiped  and  figui-ed, 
realistically  and  symbolically,  as  androgynes.  It  is 
probable  that  at  a  later  period  these  deities  were 
generally  known  —  in  addition  to  their  local  names  — 
as  Jupiter,  Juno,  and  the  "mysterious  third."  Jnst 
what  this  "mysterious  third"  meant  was  an  esoteric 
and  carefully  guarded  secret,  revealed  only  to  the 
specially  favorite  associates  of  the  inner  circle  of  the 


SYRIA,  BABYLON  AND  PHRYGIA.  153 

priesthood.  It  has  been  variously  explained  as  the 
creative  act  of  the  divine  creators,  the  children  as  the 
result  of  this  act,  and  as  the  illuminated  prophets  who 
talked  with  the  gods  and  then  instructed  the  people. 
The  highest  interpretation  was  "Love  —  divine  impulse 
to  create." 

While  the  dogmas  of  these  countries  named  the  mas- 
culine and  feminine  deities  together,  and  taught  their 
equal  importance  and  honor,  there  were  some  very 
curious  practical  outworkings.  The  temples  were  built 
to  the  goddesses.  The  male  emblems  were  often  very 
realistic,  and  always  numerous.  The  priests  and  prin- 
cipal temple  attendants  were  males  or  eunuchs,  while 
the  worship  paid  was  principally  to  the  feminine  deity. 
The  men  directed  the  rites  and  ceremonies,  yet  the 
women  were  the  more  enthusiastic  worshipers.  While 
virginity  and  chastity  Avere  there,  as  elsewhere,  woman's 
greatest  treasui-e,  and  profane  loss  of  them  was  punish- 
able with  death,  still  they  enthusiastically  sacrificed 
both  —  the  men  gladly  consenting  —  in  religious  orgies 
in  honor  of  their  celestial  virgin  mother.  Women  who 
at  home  and  in  society  were  modest,  chaste,  and  honor- 
able, when  worshiping  engaged  passionately  in  the 
wildest  sexual  excesses,  and  even  in  the  grossest 
and  most  unnatural  satisfaction  of  frenzied  sexual 
passions. 

The  religion  —  and  consequent  ceremonies  —  of  Syria 
and  Phrygia  was  at  one  time  very  peculiar;  it  was 
broadly  and  intensely  phallic,  and  ran  to  the  extreme 
of  sexual  symbolism  and  licentious  excess  among  the 


154  PHALLISM  IN  ASSYRIA,  PHCENICIA, 

masses  of  the  worshipers,  while  it,  at  the  same  time, 
required  emasculation  of  the  priesthood  and  temple  at- 
tendants. 

Lucian  describes  the  Syrian  temple  and  worship  at 
great  length,  and  in  wonderful  detail  —  using,  how- 
ever, the  Greek  names  for  the  deities  instead  of  their 
local  equivalents.  The  following  is  an  outline  of  his 
statements :  — 

"  The  magnificent  temple  of  Atargatis,  at  Hierapolis, 
is  situated  on  a  commanding  eminence  in  the  midst  of 
the  city,  and  surrounded  by  a  double  wall.  The  porch 
of  the  temple  is  two  hundred  yards  in  circumfei-ence. 
Within  this  porch,  in  front  of  the  temple,  are  two 
enormous  phalli,  each  a  hundred  and  fifty  j^^ai'ds  high, 
and  bearing  the  inscription,  '  These  phalli,  I,  Bacchus, 
dedicate  to  my  step-mother,  Juno.'  A  man  once  a 
year  ascends  to  the  top  of  these  phalli,  remaining  there 
seven  days.  At  the  right  of  the  temple  is  a  little  brazen 
man  with  an  enormous  erect  phallus.  Outside  the 
temple  there  is  a  very  large  brazen  altar  and  a  thousand 
brazen  statues  of  gods  and  heroes,  priests  and  kings. 
The  temple,  into  which  any  one  may  go,  has  golden 
doors,  a  roof  of  the  same  material,  and  the  interior  is 
gorgeously  garnished  with  a  blaze  of  golden  ornaments. 
It  is  filled  with  a  heavy  and  delicious  perfume  which 
clings  a  long  time  to  the  visitors'  garments.  On  the 
left  as  one  enters  there  is  the  throne  of  the  sun,  but  no 
representation  of  that  luminary ;  because,  they  say,  all 
may  see  the  sun  himself,  and,  therefore,  need  no  sym- 
bol. There  is  also  the  statue  of  a  woman  in  man's 
dress.  Next  is  the  statue  of  Apollo,  with  a  long 
beard   and   clothed.     All  the  other  statues  are  nude. 


SYRIA,  BABYLON  AND  PHRYGIA.  155 

Next  are  the  statues  of  Atlas,  Mercury,  and  Luciua. 
AYithin  the  temi)le  is  a  sanctum,  Avhich  is  entered  only 
by  the  high  priest  and  his  most  holy  associates.  In  this 
sanctum  are  golden  statues  of  Juno  and  Jupiter  — 
which  the  priests  call  by  other  names.  The  latter  is 
seated  upon  a  platform  supported  by  bulls.  Juno  is 
seated  on  a  like  stage  borne  by  lions.  In  one  hand  she 
holds  a  sceptre,  in  the  other  a  distaff.  Her  head  is 
ci'owned  with  rays  and  a  tower.  Her  dress  is  profusely 
adorned  with  gold  and  precious  stones  of  all  kinds, 
brought  and  presented  by  devotees  from  Egypt,  India, 
Ethiopia,  Media,  Persia,  Armenia,  and  Babylon.  Be- 
tween these  two  statues  is  the  revei-enced  but  unnamed 
*  mysterious  third.'  Thei*e  were  over  three  hundred 
priests  attached  to  this  temple,  some  of  whom  kill  the 
sacrifice,  others  carry  the  drink  offerings,  others  are 
fire  bearers,  wdiile  the  remainder  wait  on  the  altars. 
They  all  wear  white  garments  and  a  peculiar  felt  cap. 
They  each  year  elect  one  of  their  number  as  high 
priest,  who  is,  during  his  term  of  office,  clad  in  purple 
and  wears  a  golden  tiara.  These  priests  are  all  self- 
castrated.  Attached  to  the  temple  are  also  crowds  of 
other  persons  —  musicians,  galli  or  sodomites,  and  en- 
thusiastic or  fanatic  women.  All  these  attendants 
come  to  the  temple  to  the  sacrifice,  which  occurs  twice 
a  day.  A  peculiarity  of  their  service  is  that  they 
make  offering  to  Jupiter  (Adonis)  in  silence,  while 
their  saci-ifice  to  Juno  (Atargatis)  is  accompanied 
with  music  —  for  which  no  reason  is  given  to  the 
uninitiated." 

The  method  and  occasion  of  the  self-castration  of 
the  eunuch  attendants  and  of  the  candidates  for  priest- 
hood was  in  all  respects  like  the  same  ceremony  among 


156  PHALLISM  IN  ASSYEIA,  PHCENICA, 

the  Phrygians,  which  is  described  by  a  learned  French 
author,  in  substance,  as  follows  :  — 

"  Once  each  year  in  the  springtime  there  was  a  wild 
and  noisy,  tliough  a  sacred  and  solemn,  festival.  It 
began  in  quiet  and  sorrow,  for  the  death-like  sleep  of 
Atys.  On  the  third  day  joy  breaks  forth,  and  is  mani- 
fested by  delirious  hilarity.  The  frenzied  priests  of 
Cybele  rush  about  in  bands,  with  haggard  eyes  and 
disordered  hair,  like  drunken  revelers  and  insane  women. 
In  one  hand  they  carry  burning  fire  brands,  in  the  (^ther 
they  brandish  the  sacred  knife.  They  dash  into  the 
woods  and  valleys,  and  climb  the  mountain  heights, 
keeping  up  a  hoi-rible  noise  and  continual  groaning. 
An  intoxicating  drink  has  rendered  them  wild.  They 
beat  each  other  with  the  chains  they  carry.  When 
they  draw  blood  upon  others  or  upon  themselves  they 
dance  with  wild  and  tumultuous  gesticulations,  flagel- 
lating their  backs,  piercing  their  limbs,  and  even  their 
bodies.  Finally,  in  honor  of  the  god  they  worship, 
they  turn  the  sacred  knife  upon  their  genitals  and  call 
upon  their  deity,  showing  her  their  gaping  wounds  and 
offering  her  the  bleeding  spoils  of  their  destroyed  virility. 
When  they  recover  from  this  self-inflicted  unmanning, 
these  eunuchs — or,  as  they  call  themselves,  galli  — 
adopt  woman's  dress.  They  are  then  ready  to  become 
priests,  or,  failing  in  that,  to  take  their  place  as  attend- 
ants of  the  temple  worship  ;  or  to  engage  in  pederasty 
for  the  benefit  of  the  temple  treasury,  whenever  their 
patrons  prefer  such  indulgence  to  ordinary  fornication 
with  the  enthusiastic  women." 

While  this  fanatical  —  but,  to  the  participants,  aw- 
fully solemn  —  procedure  of  the  would-be  priests  and 
temple  servitors  was  taking  place  on  the  hills  and  in  the 


SYRIA,  BABYLON  AND  PHEYGIA.  157 

valleys,  a  very  different  ceremony  was  performed  in  or 
near  the  temple.  Tliere  the  orgy  was  as  wild,  but  less 
bloody,  and  more  licentious,  but  equally  phallic.  The 
sexual  rites  were  of  three  orders :  First,  the  devotees 
could  choose  sexual  association  with  the  ' '  temple 
women,"  who  were  available  to  whoever  desired  to  pay 
for  their  service  —  the  sums  thus  realized  being  turned 
into  the  temple  treasury ;  or  they  could,  if  they  so  de- 
sired, engage  in  what  Paul  describes  as  "women 
changing'  the  natural  use  into  that  which  is  against  na- 
ture ;  and  likewise  also  the  men,  leaving  the  natural  use 
of  the  woman,  burned  in  their  lust  toward  one  another ; 
men  with  men  working  unseemliness."  The  galli  at- 
tendants at  the  temples  were  also  sodomites,  and  the 
price  of  their  uncleanness  increased  the  income  of  the 
temple.  Those  who  did  not  care  to  engage  in  these 
rites  could,  under  certain  rules,  join  each  other  in  for- 
nication ;  and,  in  many  instances,  all  bonds  of  blood  or 
kinship  were  totally  ignored. 

The  character  of  the  religious  services  in  Babylon  is 
shown  from  the  fact  that  the  chief  temple  in  that  city 
was  called  by  the  name  of  Bit-Shaggathu,  which  means 
literally  "  the  temple  for  copulation." 

Besides  many  other  phallic  ceremonies,  every  native 
woman  in  Babylon  was  obliged,  as  an  imperative  re- 
ligious duty,  to  present  herself  in  the  temple  of  Mylltta, 
and,  once  in  her  life,  deliver  herself  to  a  stranger. 
They  came  to  the  temple  wearing  a  crown  of  cord  about 
the  head.  Most  of  them  were  seated  in  such  a  manner 
that   those    desiring   their   company  could  pass  along 


158  PHALLISM  IN  ASSYRIA,  PHCENICIA, 

straight  aisles  among  them  ;  thus  securing  a  full  and  fair 
view  of  the  candidates.  Some,  however,  proud  of  their 
wealth  and  rank,  came  in  covered  carriages,  attended 
by  servants,  and  remained  thus  apart.  "Whenever  a 
woman  thus  presented  herself,  she  was  expected  to  be 
in  constant  attendance  until  she  attained  the  object  of 
her  visit.  As  the  stranger  passed  along  the  aisles, 
having  made  his  choice,  he  threw  the  selected  one  a 
piece  of  silver,  saying :  "  I  beseech  the  goddess  Mylitta 
to  favor  thee."  'No  matter  what  the  value  of  the  sil- 
ver, large  or  small,  she  must  accept  it  from  the,  first  to 
offer  it :  for  it  was  thus  made  sacred  and  applied  to  re- 
ligious purposes.  She  then  followed  him  outside  the 
temple  to  one  of  the  semi-seclusive  alcoves  provided  for 
the  purpose,  and  there  had  sexual  intercourse  with  him. 
Having  thus  performed  her  religious  devotions  to  her 
goddess,  Mylitta,  she  returned  home,  believing  she  was 
purified.  Any  subsequent  deviation  from  chastity 
would  be  considered  mortal  sin. 

Many  were  continually  coming  to  thus  present  them- 
selves in  the  temple;  and,  of  course,  many  retiring 
after  their  devotions. 

It  will  readily  be  seen  that  those  endowed  with 
beauty  of  features  or  symmetry  and  richness  of  form 
were  not  long  detained,  for  no  refusal  was  allowed; 
while  the  unattractive  or  deformed  were  often  com- 
pelled to  experience  a  weary  waiting. 

Similar  customs  were  followed  in  Armenia,  Cyprus, 
and  in  fact  in  most  ancient  nations  in  some  period  of 
their  religious  development.     This  practice,  however. 


SYRIA,  BABYLON,  AND  PHRYGIA. 


159 


must  not  be  confounded,  as  it  often  has  been  by  un- 
careful writers,  with  "  consecrated  prostitution,"  spoken 
of  elsewhere. 

In  connection  with  the  worship  of  Assyrians  and  of 
the  neighboring  nations  which  they  influenced,  there 
occurs  a  very  remarkable,  as  well  as  a  very  elaborate, 
symbol.  It  is  of  very  frequent  occurrence  in  the  sculp- 
tui-es  of  ^N'ineveh.  It  is  called  by  the  name  of  Asherah, 
Avhich,  in  the  King  James  version  of  the  Bible,  is  trans- 
lated "  groves,"  and  is,  therefore,  of  special  interest  to 
the  Christian  world. 

Dr.  Inman,  in  his  Ancient  Faiths,  identifies 
'^  Asherah"  with  the  female  "door  of 
life."  He  says:  "The  Asherah,  or 
grove,  Figure  214,  shows  a  central  fis- 
sure—  the  door  of  life.  This  is  barred 
more  elaborately  than  the  sistrum  shown 
in  Figure  212,  but  Avith  the  same  signifi- 
cance. Above  the  fissure  is  a  fan-like 
emblem,  representing  the  clitoris  —  di- 
vided into  seven  parts,  which  represent 
the  seven  planets,  or  the  seven  da3^s  in  the  moon's 
phases.  Around  the  fissure  is  a  fringe,  as  in  nature, 
which  is  artistically  arranged  in  tufts  or  curled  braids. 
These  are  thirteen  in  number,  indicating  the  number  of 
fertile  periods  in  a  woman's  life  each  year.  In  Figure 
215,  of  wliich  the  "  grove  "  is  the  central  object,  the 
periods  are  also  found  by  counting  the  tufts  on  each 
side,  the  one  at  the  top  being  common  to  both  and 
forming  the  thirteenth. 


160 


PHALLISM  IN  ASSYKIA,  PHCENICIA, 


Mr.  I^ewton  —  an  equally  erudite  student  —  gives  it 
a  more  elaborate  interpretation,  which  is,  however, 
quite  as  phallic.  The  truth  probably  is,  that  when 
used,  it  was  successively — and,  perhaps,  contempora- 
neously—  interpreted  both  ways,  by  those  whose  views 
of  the  relative  superiority  or  equally  exalted  value  of 
the  male  and  female  principles  called  for  the  special 
meaning  they  gave  it.  According  to  the  latter  writer, 
it  embodied,  in  a  more  complex  and  veiled  way,  all  that 
is  contained  in  the  interpretation  of  the  Crux  Ansata  — 
or  both  sexes  and  their  united  activity  in  creation. 

The  design  in  Figure  215  shows  the  grove  receiving 
the  worship  of  the  king  and  his  son  or  successor  and 
their  attendant  genii  —  their  rank  and  character  being 


Fig.  215. 

shown  by  their  head-dresses,  costumes,  and  the  sym- 
bols carried  in  their  hands.  The  kings  present  to  the 
grove  the  ''  phallic  right  hand,"  the  symbol  of  life  and 
good  fortune.  They  each  carry  in  the  other  hand  a  rod 
of  life  or  sceptre.  The  attendants,  each  with  the  right 
hand,  presents  the  masculine  emblem  of  the  pine  cone, 
and  carries  in  the  left  hand  a  bag  or  basket,  in  which  is 


STKIA,  BABYLON  AND  PHRYGIA.  161 

symbolically  stored  abundance  of  energy.  The  winged 
figure  above  the  grove  —  originally  the  dove  —  is  the 
celestial  bowman,  Avith  string,  bow  and  quiver  full  of 
arrows ;  which  are  for  the  use  of  all  who  desire  divine 
vitality  and  activity  in  the  sensual  manifestation  of  wor- 
shiping the  grove. 

There  are  numerous  representations  of  the  grove  and 
its  adoration  in  many  modified  forms  and  combinations ; 
but  they  all  agree  in  the  general  character  above  de- 
scribed. Always  the  central  "door"  barred  and 
fringed;  always  the  worshipers  —  kings,  divine  beings, 
warriors,  or  laymen,  offer  gifts  of  phallic  and  creative 
import.  The  homage  took  generally  —  and  probably 
always — -the  form  of  actual  copulation  among  the 
worshipers. 

This  grove  was  e\ddently  the  symbol  of  Ashtoreth, 
or  of  the  creative  union  of  Baal  and  Ashtoreth.  The 
practical  ultimation  in  this  service  took  place  between 
the  male  and  female  devotees,  who  retired  to  a  small 
bower,  or  arched  tent,  called  a  qubhaJi  —  which  is  also 
the  Hebrew  name  of  the  yoni.  Each  kadeshah  had 
such  a  tent  attached  to  or  near  the  temple  or  worship- 
ing place  where  homage  was  paid  to  the  "  grove." 

Many  statuettes  found  in  Nineveh,  unquestionably 
represent  the  feminine  deity,  as  the  yoni  is  very  ob- 
trusively represented  —  the  hair  on  the  mons  veneris 
being  conventionally  curled,  after  the  manner  of  the 
beards  of  the  males  in  ancient  Assyrian  statues.  In 
others,  the  fissure  and  hirsute  appendages  are  entirely 
omitted,     '^o  explanation  is  knoAvn  for  the  difference, 

11 


1(52  PHALLISM  IN  ASSYEIA,  PHCENICIA, 

The  royal  collar,  here  presented,  was  a  common 
jewel  in  Babylon,  Assyria,  and  Rome.  It  was  worn  by 
all  classes  in  those  countries,  and  is  worn  now  by  pious 
worshipers  of  Maha  Deva,  in  India.  On  the  left  is  the 
eyer-recurring  masculine  triad ,  representing  the  Divine 
Father,  while  on  the  right  is  the  crescent  moon, 
the  symbol  of  the  equally  exalted 
f  e  m  i  n  i  n  e  creatress  —  the  eternal 
Virgin-Mother.  The  horned  cap, 
Fig.216.  next  to  the  trident,  is  the  signature  of 

royalty  —  or  of  tlie  diviue  man  —  the  acting  creator  or 
"  word."  The  cross  here  again  represents  cooperative 
activity  of  the  divine  creators  in  generating  humanity  — 
the  Arba-il — the  divine  four  —  populating  the  world. 
The  double  triangle  in  the  circle,  with  the  center 
marked,  is  a  summing  np  of  all  creative  arcana.  It 
is  sexual  union ;  it  is  Siva  and  Sacti  —  Jupiter  and 
Yenus  —  the  sun  and  the  moon  —  the  divine  descending 
into  the  human,  which  rises  to  receive  the  celestial.  In 
a  word,  it  is  the  generation  of  new  creatures — on 
whatever  plane  the  beholder  occupies  —  and  according 
to  whatever  love  and  wisdom  the  translator  acknowl- 
edges. 

Figure  217,  from  Lajard,  represents  an  act  of  wor- 
ship in  the  presence  of  the  triune  representation  of  the 
masculine  and  feminine  creators.  We  have  here  the 
celestial,  sun,  and  moon;  the  mundane,  palm  tree,  and 
barred  vulva  —  virginity;  and  the  sensual,  cone,  and 
lozenge  —  the  fleshy  organs.  Diana,  of  the  Ephesians, 
was    represented  by  nearly  every  symbol   of    Isis,  in 


SYKIA,  BABYLON  AND  PHRYGIA, 


163 


Fig.  -217 


Egypt.  She  was  also  showii  with  a  phallic  radii  — 
indicating  her  universal  generative  power;  also  as  a 
woman  with  many  breasts  —  to  symbolize  her  as  the 
goddess  of  nutrition.  Her  worship  was  akin  to  that  of 
Isis,  in  Egypt,  and  to  that  of  Yenus,  in 
Greece  and  Kome.  Like  the  adoration 
of  Anaitis,  in  Armenia,  it  was  accom- 
panied by  the  defloration  of  nubile  Avomen 
and  other  licentious  ceremonies.  Isa  or 
Disa,  the  Scandinavian  goddess,  was 
represented  —  only  more  rudely  —  in  the 
same  manner  as  Diana  ;  also  as  a  pyramid 
surmounted  by  a  cross  and  circle.  Reindeer  were  sacri- 
ficed to  her,  and  their  testicles  hung  about  the  neck  of 
her  statue. 

This  highly  mystic  design  is  copied  from  a  Baby- 
lonian gem  figured  by  Lajard,  and  is  an  illustration  of 
how  fully  and  clearly  the  Assyrians  understood,  and 
how  forcibly  and  tersely  they  expressed  the  ideas  of 
phallic  worship.  The 
palm  tree,  or  "  tree 
of  life,"  represents 
the  phallus  with  all  its 
interpretations,  and 
in  this  case  probably 
indicates  the  great 
or  universal  creative  Fig.  218. 

power,  principle,  or  person  —  depending  for  its 
special  meaning  upon  the  intent  and  intelligence  of 
the  one  who  translates  the  scene.     The  tall  stamen, 


164  PHALLISM  IN  ASSYRIA,  PHCENICIA, 

with  the  two  fruits,  one  at  either  side  of  the  base, 
symbolizes  the  phallus  and  tests ;  while  the  ovals  on 
either  side  of  the  upper  point  indicate  the  yoni,  with 
all  the  occult  significations  of  those  organs.  The 
animals  —  spotted  goats  suggestive  of  great  sexual 
power  and  fecundity  —  rampant,  represent  passion  or 
desire.  The  crescent  moon  of  Isis,  over  the  head  of 
the  male  goat,  symbolizes  the  feminine  creative  power ; 
and  the  lozenge  below  and  in  front  points  to  its  physi- 
cal manifestation  in  sex.  The  wings  tell  of  interpre- 
tation, while  the  erect  phallus  shows  readiness  and 
power  in  physical  activity.  The  crescent  moon,  on 
the  female  goat,  near  the  tail,  shows  the  sex  and  desire, 
while  the  fleur  de  lys  —  emblem  of  the  masculine 
triad — below  and  in  front,  suggests  its  satisfaction. 
The  priest,  who  is  androgynous  —  shown  by  the  pecu- 
liarity of  the  skirt  —  points  to  the  central  palm  tree, 
explaining  and  urging  its  worship,  and  the  consequent 
obedience  to  its  teachings — physical  and  mystic.  Of 
course,  he  is  not  teacliing  animals,  but  virile  —  and, 
therefore,  exemplary  —  men  and  women,  who,  in  the 
condition  suggested,  can  be  more  modestly  represented 
by  the  rampant  and  prolific  goats. 

The  accompanying  design,  copied  from  Lajard's 
Researches  sur  le  Cidte  de  Venus,  and  taken  by  that 
author  from  an  ancient  gem,  was  originally  engraved 
upon  the  lower  face  of  a  cone-shaped  white  agate. 
White  stones  —  and  particularly  agates  —  were  much 
prized  as  emblems  ;  and  with  the  name  or  symbol  of  a 
favorite    deity  cut  upon   them  were  especially  sacred. 


SYKIA,  BABYLON  AND  PHRYGIA. 


165 


111  the  Apocalypse  the  promise  is  :  "  To  him  that  over- 
cometh  I  will  give  to  eat  of  the  hidden  manna,  and  I 
will  give  him  a  white  stone,  and  npon  the  stone  a  new 


Fig.  220. 


name  Avritten,"  which  was,  in  all  prohabilit}',  "mine 
own  new  name,"  referred  to  in 
the  next  chapter,  as  written  npon 
the  same  person  —  he  that  over- 
cometh.  This  new  name  of  the 
' '  Faithful  and  True  —  the  Word 
of  God,"  is  subsequently 
given  —  written  "  npon  his  gar- 
ment, and  on  his  '  thigh,''  king 

OF  KINGS,  AND  LOED  OF  LORDS." 

The  cone  is  the  Sivaic  symbol 
of  the  phallus  or  masculine  generator.  It  is  also  sacred 
to  and  the  emblem  of  Yenus  ^  not  the  Grecian 
Yenus  of  desire  or  passion  —  but  the  androgynous 
deity,  or  bearded  Yenus  Mylitta. 

On  the  right  is  a  bare  feminine  face,  on  the  left  a 
bearded  masculine  face,  and  the  two  heads  are  united 
by  the  inverted  triangle  or  feminine  symbol,  and  sur- 
mounted by  the  radiating  solar  corona  or  masculine 
sign.  Across  the  bust  are  masculine  girdles,  below 
which  appears  the  inverted  triangle  again  feminine. 
The  bare  masculine  arm,  and  the  feminine  arm  shown 
by  the  bracelet,  and  the  peculiar  form  of  the  drapery  — 
the  upright  lines  in  the  center  and  the  drooping  lines 
on  either  side  —  from  the  waist  downward  to  the  feet 
carry  out  the  same  dual  symbolism  and  again  suggests 
the   Apocalyptic  andi'ogynous  ' '  Son   of   Man  clothed 


166       PHALLISM  IN  ASSYRIA,  PHCENICIA,  ASSYRIA,  ETC. 

with  a  garment  down  to  his  feet,  and  girt  about  the 
breasts  (the  word,  in  the  original  translated  breasts, 
being  —  not  that  which  indicates  the  masculine  bosom  — 
but  the  feminine,  the  nutritive,  and  milk-giving  breast) 
with  a  golden  girdle."  Over  the  head  is  a  triad  of  six- 
rayed  stars  —  the  conjunction  of  the  masculine  and 
feminine  in  generation.  The  crescent  moon  of  Isis  is 
above,  and  the  feminine  cup  below,  the  female  snake  on 
the  right.  A  male  serpent — shown  by  its  slimmer  and 
sharper  head  —  spreads  its  wings  as  if  attacking  this 
female.  The  six-rayed  phallic  star,  the  points  meeting 
in  a  circle,  is  in  perfect  harmony  Avith  the  whole  design. 
The  male  serpent  on  the  left  is  approached  by  a  winged 
and  aroused  female  of  its  kind.  Below  the  serpent  is 
a  phallic  vase  with  a  cup  over  it  —  the  still  favorite 
form  of  oil  and  water  vessels  in  the  temples  of  Siva. 
The  lozenge  or  feminine  symbol  near  the  male 
serpent  again  indicates  conjunction  of  the  sexes  —  or 
dual  creative  powers.  In  this  little  design,  therefore, 
may  be  found  the  whole  doctrine  of  phallic  worship : 
the  masculine  creator,  whether  organ  or  power  — 
the  feminine  creatress,  whether  organ  or  principle  — 
their  mutual  desire  or  attraction  —  their  cooperative 
activity  in  the  work  of  generation  —  and  the  essential 
unity  of  these  organs  or  powers  —  in  a  word,  the  an- 
drogynous character  of  the  great  and  essential  creator. 
And  surely,  the  intelligent  and  aspiring  Christian  can, 
by  spiritually  interpreting  this  unique  design,  read  into 
it  all  the  transcendental  truths  of  his  beloved  faith. 


PHALLISM  AMONG  THE  JEWS.  167 


PHALLISM   AJNIONG   THE    JEWS. 

Even  a  casual  examination  of  this  subject  will  estab- 
lish the  fact  that  phalUc  worship  was  known,  and  many 
of  its  ]*ites  practiced,  b}^  the  Israelites.  Abraham  evi- 
dently considered  the  phalhis  as  an  emblem  of  the  di- 
vine, for  he  made  his  servant  take  a  most  solemn  oath 
by  laying  his  hand  upon  the  master's  genitals  (under 
his  thigh  is  the  vailing  translation) .  Jacob  used  the 
same  form  of  obligation  when  Joseph  promised  to  carry 
his  father's  bones  out  of  Egypt.  This  form  of  obliga- 
tion was  used  when  "all  the  princes  and  the  mighty 
men,  and  all  the  sons  of  David"  swore  allegiance  to 
Solomon.  These  were  important  occasions  when  the 
most  solemn  obligations  were  taken ;  when  levity  or 
uncleanness  could  have  no  recognition ;  and  when  an 
appeal  to  the  most  sacred  emblem  of  the  divine  would 
be  made. 

The  same  euphonistic  translation  occurs  in  speaking 
of  the  souls  that  came  out  of  the  loins  of  Jacob  ;  and 
of  the  sons  begotten  of  the  l)ody  of  Gideon ;  showing 
that  it  was  common  for  the  writer  of  the  books  of 
Moses  to  refer  to  the  phallus  as  the  source  of  children. 

Abraham  planted  a  "  grove''^  in  Beer  Sheba,  and  there 
called  upon  the  name  of  the  Lord.  Jacob  set  up  a 
"pillar"  and  poured  oil  upon  it,  calling  the  place 
Beth-el  —  the  house  of  God.  Jacob  also,  in  obedience 
to  God's  command  to  build  an  altar,  set  up  a  stone  pil- 
lar and  poured  upon  it  oil  and  a  drink  offering  of  wine ; 


168  PHALLISM  AMONG  THE  JEWS. 

and  again  called  the  place  Beth-cl  —  the  house  of  God. 
He  also  set  a  pillar  upon  the  grave  of  his  -wife  Rachel. 
When  Jacoh  and  his  father-in-law,  Lahan,  made  a 
treaty  of  peace,  they  set  up  a  pillar,  and  piled  around 
it  a  heap  of  smaller  stones  ;  and  while  the  former  gave 
it  one  name  and  the  latter  another,  still  each  in  his  own 
language  called  it  the  "Heap  of  Witness."  Joshua, 
when  about  to  die,  took  a  great  stone  and  set  it  up  under 
an  oak  that  was  near  the  sanctuaiy  of  the  Lord,  saying : 
' '  Behold  this  stone  shall  be  a  witness  unto  us  ;  for  it  hath 
heard  all  the  words  of  Jehovah  which  he  spake  unto  us." 
Samuel  set  up  a  "  stone  of  help."  All  these  things 
were  done  by  men  exemplary  to  the  Jews ;  and  the 
context  shows  that  they  are  spoken  of  approvingly. 
Jehovah  looked  upon  the  Egyptians  through  a  pillar  of 
fire  and  terrified  them  ;  he  led  the  Israelites  by  pillars 
of  fire  and  cloud ;  he  appeared  to  them  in  a  pillar  of 
cloud ;  came  down  in  a  pillar  of  cloud  ;  Jacob  calls  him 
the  shepherd,  the  "  Stone  of  Israel;  "  Moses  speaks  of 
him  as  the  "Rock  of  our  Salvation"  — the  rock  that 
begat  thee  — he  is  a  rock.  Samuel  uses  the  same  sym- 
bology.  David  says  Jehovah  is  my  rock.  Elohim  is 
my  "  rock  "  and  "  high  tower  "  in  whom  I  trust. 

These  allusions  to  Jehovah  and  Elohim,  under  the 
names  of  stone,  rock,  tower,  high  tower,  pillar,  etc., 
might  be  much  extended;  and,  while  they  have  all 
been  interpreted  in  quite  a  different  way,  they  are 
clearly  phallic  in  their  origin,  as  will  more  evidently 
appear  when  these  symbols  are  spoken  of  as  desecrated 
by  being  used  in  honoring  other  gods  tlian  Jehovah  and 


PHALLISM  AMONG  THE  JEWS.  169 

Elohim.  The  objection  of  the  Jewish  cult  and  prophets 
was  not  to  tlie  use  or  recognition  of  these  symbols  to 
represent  the  divine  ;  but  to  their  profanation  in  making 
them  imag-es  or  representatives  of  "strange  gods." 
The  objection  was  not  to  the  symbol,  but  to  the  inter- 
pretation ;  for  Isaiah  says  :  "  In  that  day  sball  there  be 
an  altar  to  Jehovah,  in  the  midst  of  the  land  of  Egypt, 
and  a  '^9^^?Zar'  at  the  border  thereof ,  to  Jehovah,  and 
it  shall  be  for  a  '  sign  '  and  a  '  witness '  to  Jehovah." 

The  command  in  Deuteronomy  is  not  against  plant- 
ing groves  nor  setting  up  statues  (pillars)  ;  but  against 
such  groves  and  pillars  as  "Jehovah  hateth." 

The  worship  of  the  sun  and  moon  and  of  fire  and  water 
are  always  of  phallic  origin  —  and  with  phallic  inter- 
pretation ;  hence  the  prohibition  of  this  worship  in  the 
Mosaic  law  showed  that  it  was  a  practice  to  be  discon- 
tinued. [N'otwithstanding  this  law,  we  find  that  the 
kings  of  Judah  built  temples,  ordained  priests,  and  or- 
ganized a  system  of  sun  and  moon  worship  as  gorgeous 
and  sensual  as  that  of  the  other  Oriental  nations,  with 
all  the  accompaniments  of  horses,  chariots,  "groves," 
eunuchs,  kedeshim  and  kedeshuth. 

Moses  was  commanded  to  destroy  the  altars,  break 
the  pillars,  and  cut  down  the  groves  of  the  heathen 
tribes.  Notwithstanding  these  plain  commands,  how- 
ever, the  children  of  Israel  did  evil  serving  Baalim  and 
the  groves;  they  also  built  them  high  places,  and 
standing  pillars  and  groves  on  every  high  hill  and  under 
every  green  tree;  and  they  burned  incense  in  these 
high  places.     The  kings  of  Judah  Avent  so  far  as  to 


170  PHALLISM  AMONG  THE  JEWS. 

ordain  priests,  of  whom  there  were  four  hundred  and 
fifty,  for  the  burning  of  incense  in  the  worship  of  Baal 
in  the  courts  of  the  temple  and  in  these  high  places 
dedicated  to  this  idolatry. 

The  ''groves,"  in  the  plural,  were  the  lips  of  the 
yoni.  They  were  made  of  wood  (sometimes  of  stone) 
and  carved  as  images.  Gideon  used  this  wood  with 
which  to  offer  a  burnt  offering.  They  usually  stood  in 
high  places  under  green  trees.  One  was  in  the  temple. 
They  were  sometimes  surrounded  by  hangings  or  cur- 
tains, forming  tents,  in  which  the  worship  of  the  groves 
was  participated  in  by  both  sexes,  with  the  most  licen- 
tious rites  —  under  the  direction  of  four  hundred  priests. 
Solomon  built  "high  places"  for  the  worship  of 
Ashtoreth,  Chemosh,  and  Molech. 

The  worship  of  Baal  and  Ashtoreth  was  not  only 
phallic,  but  sensually  and  broadly  so  —  and,  in  some 
cases,  disgustingly  revolting  —  and  required  the  most 
intimate  and  licentious  association  of  the  sexes.  Baal- 
Peor  —  which  signifies  God,  the  opener  of  the  maiden's 
hymen  —  was  represented  sometimes  with  a  greatly  ex- 
aggerated phallus,  and  sometimes  with  that  organ  in 
his  mouth,  Philo  says  the  devotee  of  Baal-Peor  pre- 
sented to  the  idol  all  the  outward  orifices  of  the  body. 
Another  authority  says  that  the  worshiper  not  only 
presented  all  these  to  the  idol,  but  that  the  emana- 
tions or  excretions  were  also  presented  —  tears  from 
the  eyes,  wax  from  the  ears,  pus  from  the  nose, 
saliva  from  the  mouth,  and  urine  and  dejecta  from 
the    lower    openings.       This  was  the  god  to    which 


PHALLISM  AMONG  THE  JEWS.  171 

the  Jews  joined  themselves,  and  these,  in  all  prob- 
ability, were  the  ceremonies  they  practiced  in  his 
worship ;  and  added  to  their  prostitution  and  dis- 
<>-usting  offerings  their  own  children  as  a  burnt 
sacrifice.  One  of  David's  mighty  men  was  called 
Baaliah  or  Bealiah  —  Baal  is  Jah ;  which  would  seem 
to  indicate  that  David  was  not  strenuous  in  his  oppo- 
sition to  Baal.  And  David,  on  the  most  solemn  occa- 
sion of  bringing  the  Ark  of  God  to  the  Holy  City, 
performed  a  most  phallic  ceremony  of  dancing  in  a 
nearly  naked  condition,  in  the  sight  of  the  ark  and  of 
all  the  people.  When  liis  wife,  Michal,  sarcastically 
chided  him  for  this  wanton  display  before  the  hand- 
maids of  his  servants,  he  replied  that  he  would  "  play" 
and  be  yet  more  vile  before  them ;  and  even  that  he 
would  be  base  in  his  own  sight. 

Samuel  finds  no  fault  with  David  for  this  phallic 
procedure,  but  tacitly  indorses  it ;  for  Michal,  he  tells  us, 
was  cursed  with  barrenness  —  for  her  adverse  criticism. 

This  illustrates  again,  as  before  said,  that  whatever 
opposition  there  was  to  the  symbolism  and  ceremonies 
of  worshiping  Baal  and  other  gods  by  the  Hebrews, 
still  the  great  wrong,  in  the  eyes  of  those  who  rebuked 
or  destroyed  it,  was  not  in  this  symbolism  or  in  the 
ceremonies  generally,  hicident  to  that  worship,  for 
many  of  them  wei-e  common  to  the  false  worship  and 
to  the  worship  of  Jehovah  or  El.  The  great  impurity 
consisted  in  the  worship  of  these  "  strange  gods,"  in- 
stead of  bestowmg  all  adoration  upon  the  Hebrew  god, 
Jehovah. 


172  PHALLISM  AMONG  THE  JEWS. 

The  Jewish  law  says  :  ' '  There  shall  be  no  whore  (Jca- 
desli  in  the  original)  of  the  daughters  of  Israel,  nor  a 
sodomite  (Jcadeshuth.,  masculine  —  and  usually  cas- 
trated) of  the  sons  of  Israel.  Thou  shalt  not  bring  the 
hire  of  a  whore  {zanali  in  the  Hebrew)  or  the  price  of 
a  dog  {celeV)  into  the  house  of  the  Lord."  Here  we 
have  entirely  different  words  in  the  same  connection  to 
mean  those  who  practice  promiscuous  sexual  union. 
The  primary  meaning  of  kadesh  is  "a  consecrated 
one,"  and  is  used  to  indicate  one  who  serves  at  or  in 
the  temple  of  worship ;  and  it  has  both  the  feminine 
and  masculine  form  indicated  by  varying  terminations. 
This  law  does  not  prohibit  this  class,  but  declares  they 
shall  not  be  Israelites.  These  classes  not  only  existed 
in  Israel,  but  they  were  probably  attached  to  the  tem- 
ples of  woi-ship  by  one  set  of  authorities,  who  are 
blamed ;  and  those  who  removed  or  destroyed  them  are 
commended  for  so  doing.  The  women  of  this  class 
wore  a  special  attire,  including  a  veil;  and  conducted 
themselves  quietly  —  not  seeking  customers,  but  wait- 
ing for  them  to  make  the  first  approach.  Tamar  was 
thus  arrayed  when  Judah  thought  she  was  "a  conse- 
crated one,"  or  ^'temple  attendant,"  or  "religious 
harlot,"  and  consequently  one  with  whom  he  was 
legally  permitted  to  associate  in  satisfaction  of  his 
passion ;  and  the  settlement  of  the  matter  indicated 
that  he  was  excused,  if  indeed  not  wholly  justified. 
The  kadeshim  and  kadeshuth  are  supposed  to  have  been 
the  occupants  of  the  small  apartments  attached  to  the 
temple  or  tabernacle,  and  were  at  the  service  of  any  one 


PHALLISM  AMONG  THE  JEWS.  173 

who  desired  and  could  pay  for  the  accommodation  ;  and, 
as  both  sexes  were  inchided  among  them,  their  patrons 
conld  relieve  the  monotony  of  legalized  fornication  by 
the  practice  of  tolerated  sodomy.  They  occupied 
among  the  Jews  at  that  time  about  the  same  place  that 
"women  of  the  idol"  or  nautch  girls  do  among  the 
Hindus.  They  were,  no  doubt,  "  the  women  Avho  as- 
sembled in  troops  at  the  door  of  the  tabernacle,"  with 
whom  the  sons  of  Eli  openly  and  notoriously  cohabited. 
The  zanah  —  literally,  semen  emitter  —  Avas,  on  the 
contrary,  an  outcast,  wearing  a  conspicuous  attire, 
without  a  veil ;  and  was  so  bold  of  demeanor  as  to  rush 
up  and  kiss  men  in  public.  The  ceZeS  —  dog,  sodom- 
ite—  was  a  despised  and  execrated  character,  with 
whom  no  one  acknowledged  any  relationship.  These 
outcasts  were,  therefore,  in  wonderful  contrast  with  the 
honorable  attaches  of  the  tabernacle — the  kadeshim 
and  kadeshuth. 

All  this  does  not,  of  course,  indicate  that  the  Mosaic 
law  justifies  or  excuses  these  things.  It  simply  illus- 
trates that  as  a  people  the  Jews  Avere,  in  their  lapses 
from  rectitude,  given  to  the  worship  of  phallic  gods, 
using  phallic  emblems,  and  engaging  in  phallic  cere- 
monies—  as  licentious  as  other  neighboring  nations. 
Hosea,  Jeremiah,  Ezckiel,  and  other  prophets  are  direct 
in  their  charges  of  these  kinds  of  worship  and  licentious 
practices.  Josiah  found  them  all  in  full  flower  at  Sol- 
omon's temple  in  Jerusalem,  in  Samaria,  and  in  "  every 
high  place,"  and  "  beneath  every  green  tree  ;  "  and  his 
praises  are  sung  for  destroying  the  paraphernalia  and 


174  GREEK  AND  ROMAN  PHALLISM. 

idols,     driving    out  the  kadeshim  and  kadeshnth,  and 
slaughtering  the  priests  of  this  unholy  Avorship.     That 
is,  he  killed  the  provincial  priests,  but  spared  those  in  . 
Jerusalem  —  probably   because   they    M^ere  so  popular 
that  he  dare  not  go  so  far  in  the  metropolis. 

When  Rachel  left  her  father's  house,  she  carried 
away  her  father's  terephim;  David  was  in  possession  of 
such  images ;  Micah  made  some  for  himself,  which  the 
Danites  took  from  him,  and  which  they  worshiped  as 
their  god.  These  terephims  were  images  of  a  man 
w^ith  phallus  prominent  and  erect.  Some  of  them  were 
simply  phalli,  or  the  masculine  triad.  Maachah  was 
deposed  from  being  queen  because  she  made  a  simili- 
tude of  a  phallus  and  worshiped  it  in  a  "  grove."  And 
Ezekiel  charges  this  worship  upon  the  Israelites. 

Circumcision  as  a  religious  rite  common  to  many 
ancient  and  modern  civilizations  is  so  clearly  phalhc  as 
to  need  no  comment. 

GREEK    AND    ROMAN   PHALLISM. 

The  Greek  religion  was  essentially  Indian  and  Egyp- 
tian in  its  mythology,  dogmas  and  ceremonies.  The 
Greeks,  however,  were  not  only  extensive  but  very 
complimentary  borrowers  ;  for  they  gave  to  everything 
they  copied  from  others  a  new  lustre  and  an  enhanced 
attraction  by  clothing  it  in  new  beauties. 

The  Greek  myths,  while  essentially  the  same  as 
those  of  the  Hindus  and  Egyptians,  and  while,  there- 
fore, quite  as  phallic,  were  yet  so  logically  constructed 


BACCHANALIAN  ORGIES.  175 

and  so  poetically  expressed  that  their  superior  con- 
sistency and  greater  beauty  made  them  seem  more  real, 
and,  therefore,  more  divine.  Their  worship  was  quite 
as  sexual  as  that  of  Phoenicia  and  Assyria ;  but  it  was 
inculcated  in  language  so  impressively  rhythmical,  and 
in  allegories  so  hopeful  and  joyous  of  the  heroic  sac- 
rifices and  achievements  of  its  deities,  that  it  at  the 
same  time  charmed  the  ear  with  its  melody  and  aroused 
the  imagination  by  its  brilliant  suggestions  —  while  it 
warmed  the  heart  into  grander  enthusiasm  and  to  di- 
viner aspirations.  Their  ceremonies  were  as  licentious 
as  those  of  Babylon  and  the  Sactas ;  but  they  were 
dressed  in  such  attractive  splendor,  with  a  dramatic 
movement  so  enticing  and  impressive,  using  a  sym- 
bolism at  once  so  realistically  beautiful,  and  so  preg- 
nant of  possible  esoteric  unfolding,  conducted  by  a 
priesthood  grand  in  physique,  cultured  in  intellect  and 
eloquence,  and  unsurpassed  in  graceful  dignity,  and, 
in  accordance  with  a  ritual,  so  rich  in  the  vitally  and 
actively  beautifid,  so  well  calculated  to  arouse  en- 
thusiastic and  heroic  ardor,  and  so  full  of  charmingly 
sentimental  as  well  as  sul^tilely  amorous  suggestions, 
that  the  devotees  —  at  least  many  of  them  —  were  so 
exalted  in  their  worship  as  to  consider  the  sensual  in- 
dulgences, and  licentious  rites  in  which  they  reveled, 
as  incidental  adjuncts  —  rather  than  the  fundamental 
object  of  their  Bacchanalian  orgies. 

It  is  scarcely  possible  for  some  minds  to  conceive  it 
possible  that  so  much  sublimity  of  real  purity  in 
dogma,  and  so  much  of  all  that  is  beautiful  in  poetic 


176  GREEK  AND  EOMAN  PHALLISM. 

expression  —  both  in  word  painting  and  statuary  —  was 
connected  with  such  sensual  ceremonies,  and  that 
priests  and  people  alike  engaged  in  such  licentious  and 
even  unnatui-al  sexual  excesses. 

"In  Homeric  days,"  says  Mr.  Gladstone,  "we  find 
among  the  Greeks  no  infanticide,  no  canabalism,  no 
practice  or  mention  of  unnatural  lusts ;  incest  is  pro- 
foundly abhorred.  There  is  polygamy,  but  no  domestic 
concubinage  —  and  adultery  is  detested." 

Among  the  sublime  teachings  of  their  grand  philoso- 
phers, who  are  even  now  venerated  for  their  transcen- 
dental utterances,  and  who  had  been  mitiated  into  the 
mysteries  and  helped  to  initiate  others,  and,  hence,  of 
course,  participating  in  all  the  Eleusinian  and  Bacchic 
orgies,  are  the  following :  — 

"  The  misery  which  a  soul  endures  in  the  present  life, 
when  giving  itself  up  to  the  dominion  of  the  irrational 
part,  is  notliing  more  than  the  commencement,  as  it 
were,  of  that  torment  which  it  will  experience  here- 
after—  a  toi-ment  the  same  in  kiud,  though  different  in 
degree,  as  it  will  be  much  more  di-eadful,  vehement, 
and  extended.  He  who  is  superior  to  the  domination 
of  his  irrational  nature  is  an  inhalntant  of  a  place  to- 
tally different  from  Hades."  (How  like  St.  Paul  say- 
ing "  our  citizenship  is  in  Heaven.")  "  They  come  to 
the  blissful  regions,  and  delightful  green  retreats,  and 
happy  abodes  in  the  fortunate  groves.  A  freer  and 
purer  sky  here  clothes  the  fields  with  a  purple  fight ; 
they  recognize  their  own  sun,  their  own  stars." 

Socrates  says :  "  It  is  the  business  of  philosophers 
to  study  to  die,  and  be  themselves  dead ;  "   and  yet  at 


ESOTERIC  INTERPRETATIONS.  177 

the  same  time  reprobates  suicide ;  which  is  simply 
synonymous  Avith  Peter :  "  that  Ave,  having  died  unto 
sins,  might  hve  unto  righteousness."  Yet  Soc- 
rates was  a  phaUic- worshiping  Greek ;  for,  while  he 
was  not  an  initiate,  as  were  his  pupils,  Plato  and  Aris- 
tides,  he  approved  of  the  mysteries. 

A  great  teacher  has  said :  ' '  The  moral  quality  of 
human  action  does  not  lie  in  the  particular  thing  done, 
nor  in  its  effects  upon  the  actor  or  upon  others,  but  in 
the  mtention  or  motive  of  the  one  who  acts."  The 
great  teacher  of  the  Indias  said,  in  relation  to  those  not 
his  avowed  followers  :  "  If  they  do  it  with  a  firm  belief, 
in  so  doing  they  involuntarily  serve  me.  I  am  he  who 
partakes  of  all  worship,  and  I  am  their  reward." 
Greek  instructors  taught  that  ecstacy  was  sought  as  a 
state  in  which  to  receive  divine  influx ;  because,  in  this 
ecstatic  condition  the  human  soul  pierces  beyond  the 
encumbrance  of  the  body  and  enters  into  communion 
with  the  gods.  Some  of  their  writers  tell  us  what  they 
learned  in  this  exalted  and  enthusiastic  state :  — 

"I  Avas  taught  that  God  is  self-generated  mind." 
"  I  saw  that  love  was  the  first  creation  of  the  gods, 
and  that  from  the  divine  influence  of  this  impulse  all 
that  is  created  flows."  "  The  great  phalli  at  the  door 
of  the  temple  symbolize  the  divine  activity  which  im- 
pregnates all  nature." 

Appuleius  relates  that  during  his  initiation  into  the 
mystei'ies  he  "  saw  the  sun  at  midnight."  The  literal 
reader  disbelieves  him  or  calls  it  a  miracle.  The  initiate, 
however,  does  neither.    He  knows  that  Appuleius  meant 


178  GREEK  AND  ROMAN  PHALLISM. 

that  the  sensual  darkness  of  his  natural  mind  was 
lighted  up  to  a  perception  of  the  higher  truth  while 
looking  upon  the  material  symbols  of  the  generating 
deities.  Speaking  of  the  sacred  ark  or  cist  of  the  mys- 
teries, one  said  :  — 

"  I  saw  in  the  egg  the  emblem  of  inert  nature  which 
contains  all  that  is,  and  all  that  is  possible  to  be  ;  in  the 
serpent  I  beheld  the  suggestion  of  that  divine  impulse 
to  create  which  causes  all  pi'oductive  action  ;  the  phallus 
glowed  with  supernal  glory  as  I  recognized  in  it  the 
exalted  symbol  of  the  creative  gods,  in  generative 
activity,  producing  the  universe  and  all  creatures  that 
are  or  will  be." 

It  will  be  well  to  bear  in  mind  these  sublime  ideas 
and  interpretations,  and  to  remember  the  avowed  in- 
tent of  the  mysteries  and  rites,  while  reading  of  the 
gross  procedures  by  v/hich  they  sought  to  secure  en- 
lightenment and  the  favor  of  their  recognized  divinities ; 
for  surely  the  aspiring  men  of  that  day  —  like  the  same 
class  now  —  would  often  be  led  to  feel  —  even  if  they 
did  not,  like  our  later  and  more  fortunate  poet,  sing  or 
say:  — 

"  But  what  am  I? 
An  infant  crying  in  the  night: 
A.n  infant  crying  for  a  light: 
And  with  no  language  but  a  cry." 

The  Romans  borrowed  their  religion  largely  from 
the  Greeks.  That  is,  they  borrowed  the  forms  and 
ceremonies.  They,  however,  could  not  borrow  the 
poetry,  sentiment,  and  enthusiasm.  These  are  attain- 
ments which  must  be  earned  by  generations  of  honest. 


APHKODITE  AND  ZEUa  179 

enthusiastic,  and  persistent  study  and  practice.  Such 
attainments  are  incompatible  with  a  civilization  —  and 
impossible  to  the  individnal  — like  the  Roman,  in  which 
the  gi*eat  ambition  was  military  success,  material  ag- 
grandizement and  political  preferment. 

To  give  even  an  outlhie  of  Grecian  and  Koman 
mythology  Avould  require  a  volume,  and,  hence,  only 
those  classical  dogmas  and  deities  will  be  referred  to 
which  have  a  direct  connection  with  the  phallic  cere- 
monies of  their  worshipers.  Zeus  is  described  as  im- 
mortal and  indestructible,  male  and  female  —  androg- 
ynous. His  head  and  face  is  the  resplendent  heaven, 
round  Avhich  his  golden  locks  of  glittering  stars  are 
beautifully  exalted  in  the  air;  on  each  side  are  two 
golden  taurine  horns  —  the  risings  and  the  settings  — 
the  tracks  of  the  celestial  gods ;  his  eyes  are  the  sun 
and  the  reflecting  moon  ;  his  infallible  mind  is  the  royal 
and  incorruptible  ether. 

Aphrodite,  as  the  Celestial  Virgin,  and  personifi- 
cation of  procreative  power,  is  represented  —  both  in 
description  and  statuary  —  as  a  beautiful  woman  wear- 
ing a  beard,  and  having  at  the  same  time  a  woman's 
breast  —  and  sometimes  locally  double  sexed.  As  the 
personification  of  amorous  love  or  desire  she  is  gener- 
ally described  and  represented  as  a  fully  matured,  young, 
and  beautiful  naked  woman,  of  voluptuous  form  —  and 
often,  in  posture  and  expression,  or  by  holding  a  sjnn- 
bol,  suggesting  her  passionate  nature. 

An  image  of  Astarte  was  brought  from  Carthage  to 
Home,  and  there  solemnly  married  to  the  emblem  of 


180  GKEEK  AND  ROMAN  PHALLISM. 

the  Sun-god.  As  these  idols  could  not  consummate 
the  nuptials,  the  devotees,  amidst  rejoicing-  and  revelry, 
acted  as  their  proxies  hy  engaging  in  a  general  and 
promiscuous  orgy  of  feasting,  drinking,  and  licentious 
indulgences.  This,  however,  was  only  the  European 
cojDy  of  the  usual  yearly  Hindu  celebration  in  honor  of 
the  mystic  imion  of  their  male  and  female  divdnities. 

In  the  temple  'of  Venus,  at  Cyprus,  that  goddess  was 
represented,  in  realistic  detail,  as  androgynous ;  and 
her  worship  was  there  under  the  direction  of  castrated 
priests.  JSTor  was  this  exception  to  excessive  sexual 
indulgence  an  isolated  case,  for  the  priests  of  Dodona, 
the  most  ancient  of  the  Grreek  oracles,  were  likewise 
eunuchs.  The  priests  of  the  Orphic  w^orshipers  at 
Thrace  were  ascetics  and  devotees,  and  in  many  in- 
stances devoted  virgins  were  required  in  the  most  sacred 
of  their  ceremonies  and  rites. 

Jupiter,  or  Zeus,  was  represented  crowned  with  olive, 
oak,  or  fir ;  his  sacred  color  was  white,  and  was  wor- 
shiped in  ceremony,  partaking  comparatively  little  of  the 
phallic  broadness  which  was  bestowed  upon  his  person- 
alized representatives. 

Bacchus  —  or  Dionysus  —  represented  the  whole 
generative  power.  He  was  called  "  the  father  of  the 
gods  and  of  men,"  and  "  the  begotten  love."  He  was 
sometimes  represented  as  androgynous,  but  usually  as 
a  male.  He  was  called  Choiropsale  at  Sicyon,  Priapus 
at  LampsacTis.  Liber  was  the  personalization  of 
Bacchus  as  a  mode  of  action  —  as  Libera  was  of  Yenus. 
The   goat    was    a   special   symbol  of   Bacchus;  while 


PRIAPUS,  PAN  AND  HERMES.  181 

satyrs  and  fauns  were  his  attendants  or  ministers. 
Geese  —  and,  hence,  more  poetically  swans  —  were 
sacred  to  Bacchus. 

Priapus  was  represented  as  a  man  w  ith  an  enormous 
phallus;  sometimes  with  a  cock's  comb  and  wattles. 
He  was  also  shown  as  Pan  or  a  faun  —  with  the  goat's 
horns  and  ears.  When  he  had  arms —  which  was  not 
always  the  case  — the  right  hand  held  a  scythe,  and  his 
left  often  grasped  his  "•  divine  symbol  "  — which  was 
always  colossal,  generally  aroused  and  painted  red. 

Some  of  these  Priapic  figures,  however,  were  not  so 
realistic  and  coarse.  They  Avere  usually — if  wood  — 
made  from  the  fig  tree,  and  often  bore  bells.  Priapic 
figures  of  the  phallus  or  masculine  triad,  and  these,  in 
association  with  the  yoni,  were  common  as  amulets  or 
charms,  and  were  worn  either  as  jewelry  in  personal 
adornment  or  in  the  bosom  as  charms  to  secure  the 
favor  of  the  gods. 

Greek  and  Latin  authors  make  mention  of  the  sacri- 
fice of  yii-ginity  to  Priapus  by  means  of  a  Priapic  stone 
or  metallic  phallus  attached  to  an  idol.  And  in  some 
places,  at  'different  times,  brides,  led  there  by  their 
parents,  and  in  the  presence  of  their  newly  married  or 
expectant  husbands  —  take  their  first  lessons  in  practical 
Priapic  worship,  by  means  of  the  iron  or  stone  symbol 
of  the  sacred  image,  before  being  delivered  to  the  hus- 
band's embrace. 

There  was  found  in  Pompeii  a  bas-relief,  in  which 
two  eldei'ly  women  —  probably  the  mother  and  pros- 
pective mother-in-law —  were  leading  a  young  and  nude 


182  GREEK  AND  ROMAN  PHALLISM. 

maiden  to  the  "  Hermes,"  by  the  phalhis  of  which  she 
would  give  the  gods  the  honor  of  her  first  experience 
in  coition.  Generally,  however,  this  ceremony  was 
simply  the  touching  of  the  symbol  with  the  mo7is  ven- 
eris —  or  even  pressing  against  it  without  I'aising  the 
skirts ;  the  actual  initiation  being  in  the  orgies.  Later, 
however,  the  husband  was  supposed  to  be  the  real 
initiator.  This  peculiar  ceremony,  like  all  the  others, 
was  not  a  mere  indecent  procedure,  but  had  a  very 
commendable  object.  The  bride  was  thus  brought  to 
the  Priapic  statue  immediately  before  or  after  the  mar- 
riage ceremony,  and  before  its  consummation,  that  she 
might  be  rendered  fruitful  by  this  contact  with  the 
divine  generator,  and  be  capable  of  faithfully  and  well 
fulfillinof  all  the  new  duties  of  her  unti-ied  station  as  a 
wife.  An  offering  of  flowers  or  a  hbation  —  generally 
of  wine  —  was  often  offered  and  special  requests  made 
of  the  deity.  It  is  reported  that  a  lady  —  Lalage  — 
presented  to  the  statue  the  pictures  of  Elephantis, 
asking  that  she  might  be  allowed  to  enjoy  the  passionate 
pleasures  over  which  he  presided  in  all  the  positions 
shown  and  described  in  that  celebrated  treatise ;  and 
the  narrator  remarks  that,  like  a  true  devotee,  she 
probably  strove  to  assist  the  god  in  securing  a  favorable 
response  to  her  prayers. 

Married  women  also  performed  this  ceremony  in 
order  to  destroy  the  spell  that  rendered  them  stei-ile ; 
but —  more  experienced  and  less  fearful  —  they  carried 
their  devotions  and  the  symbol  farther  —  to  actual  in- 
troduction of  the  symbol  into  the  vulva.     Husbands 


NUPTIAL  CEREMONIES.  183 

frequently  accompanied  their  wives  and  saw  that  the 
ceremony  was  fully  performed.  A  group  in  the  gallery 
at  Florence  gives  a  representation  of  this  ceremony. 
A  woman,  wearing  a  kind  of  cap,  stands  with  her 
hands  holding  her  uplifted  garments.  An  enormous 
phallus  rears  itself  from  the  ground  and  is  shown  in 
connection  with  her  sexual  organs  —  which  are  also  ex- 
posed, and  of  unusually  large  pi-oportions. 

In  relation  to  these  Bacchic  groups,  as  well  as  to 
Priapic  statues,  phalhc  amulets,  and  including  the 
seemingly  lascivious  scenes  upon  vases,  lamps,  and  other 
articles,  it  is  clear  that  they  were  generally  —  almost 
without  exception  —  religious  objects,  and  hence  not 
obscene  in  the  sense  of  being  designedly  impure  in  their 
conception  or  use.  They  were  used — as  they  have 
been  found  —  nearly  always  in  or  about  the  temples  — 
in  or  in  connection  with  the  tombs  —  or  in  the  homes  of 
the  intelligent  and  the  pious.  Now,  no  people  inten- 
tionally desecrate  their  tombs,  nor  of  purpose  afore- 
thought defile  their  temples,  much  less  would  any  people 
introduce  recognized  impurities  among  their  chil- 
dren ;  and  what  is  sacred  in  the  sanctuary  cannot  be 
unclean  or  disgraceful  in  private  life.  In  a  word, 
these  are  religious  emblems,  and  worshipful  scenes. 
They  were  as  common  and  as  sacred  among  the 
Greeks  and  Romans  as  the  cross  and  as  scenes  in  the 
lives  of  the  saints  and  martyrs  are  among  Christians. 
The  Priapic  and  yonic  emblems  were,  as  we  know,  sym- 
bols of  divine  creators  and  creation,  and  every  composi- 
tion into  which  they  entered  was  interpreted  from  this  key. 


184  GKEEK  AND  ROMAN  PHALLISM. 

For  instance,  the  phallus,  hridled  and  ridden  by  a 
woman  —  her  sexual  organs  also  abnormally  large,  and 
exposed  to  view  —  is  interpreted  to  symbolize  Minerva 
bi'idling  Pegassus,  that  is  intuition  —  divine  wisdom  — 
the  feminine  side  of  intelligence,  as  guiding  and  con- 
trolling the  creative  energies  and  activities  of  the  mas- 
culine generating  powers  and  processes.  Innumerable 
such  instances  might  be  cited,  for  the  classics  are  full 
of  them  ;  and  the  reflective  mind  will  easily  find,  what 
the  poet  and  the  mystic  sees  at  once,  the  esoteric  signifi- 
cance of  every  such  symbol  or  group.  Remembering 
this,  and  reading  with  this  idea  as  an  interpreting  key, 
and  the  meaning  of  the  group  described  in  a  former 
paragraph  —  in  the  light  of  the  belief  that  such  a  cere- 
mony would  produce  the  desired  result  and  secure  a 
longed-for  child  —  is  readily  understood.  In  the  ex- 
pression of  that  belief,  and  to  secure  that  blessing,  the 
ceremony  is  not  only  allowable,  but  commendable  — 
sacred ;  and,  hence,  its  representation  is  as  pure  as  any 
other  picture  of  a  worshipful  ceremony. 

Considering  the  general  state  of  reserve  and  restraint 
in  which  the  Grecian  women  lived,  it  is  to  us  of  this 
day  astonishing  to  what  an  excess  of  extravagance 
their  religious  enthusiasm  was  carried  on  certain  occa- 
sions 5  especially  on  the  celebration  of  the  Bacchana- 
lian orgies.  The  grav^est  matrons  and  the  proudest 
princesses  seemingly  laid  entirely  aside  their  dignity 
and  decency  to  vie  with  each  other  in  revelry ;  they  ran 
screaming  through  the  woods  and  over  the  mountains, 
fantastically  dressed  or  half  naked,    their   disheveled 


REVELING  FESTIVALS.  185 

hair  interwoven  with  ivy  or  vine  leaves  and  sometimes 
with  living  serpents.  They  frequently  became  so 
frantic  as  to  eat  raw  flesh,  and  even  to  tear  living*  ani- 
mals to  pieces,  like  beasts,  with  their  teeth,  and  devoar 
them  while  yet  warm  and  palpitating.  The  religious 
rites  of  the  Greeks,  however,  were  generally  calculated 
to  arouse  a  joyous  and  festive  enthusiasm.  Their  de- 
votions were  always  accompanied  with  music  and  wine, 
as  these  tended  to  an  exhilaration  which  assimilated  the 
devotees  to  a  like  mind  Avith  the  deity.  They  imitated  the 
gods  in  feasting  and  drinking,  in  gladness  and  rejoicing, 
in  cultivating  and  appreciating  the  elegant  and  useful 
arts,  thereby  aiming  to  impart  and  receive  happiness. 

The  Greek  women,  singly  or  in  groups,  went  to  the 
temple  or  sacred  places  —  that  is,  places  made  holy  by 
the  presence  of  a  representation  of  a  deity  —  and  there 
made  offerings  to  the  divine  emblem.  This  they  did 
by  wreathing  the  ])hallus  with  flowers,  or  anointing  it 
with  a  specially  prepared  wine,  or  other  compound,  for 
the  libation. 

The  mysteries  of  Bacchus  were  celebrated  at  Rome 
in  the  temple  of  that  god,  and  in  the  sacred  woods 
near  the  Tiber,  styled  Simila.  At  the  outset  women 
alone  were  admitted  to  those  ceremonies  —  which  were 
performed  in  the  day  time.  Pacculla  Miuia,  when 
made  priestess,  changed  the  nature  and  form  of  this 
worship  by  initiating  her  two  sons  and  decreeing  that 
the  mysteries  should  be  celebrated  at  night.  Other 
men  were  introduced,  and  with  them  most  licentious 
practices.     The  youths  admitted  were  never  more  than 


186  GREEK  AND  EOMAN  PHALLISM. 

twenty  years  of  age.  Wine,  flowing-  in  abnndance, 
stimulated  excesses,  which  the  shades  of  night  further 
favored. 

The  priests  introduced  the  young  initiates  into  subter- 
ranean vaults.  Frightful  yells  and  the  din  of  drums 
and  cymbals  drowned  the  outcries  which  the  brutalities 
inflicted  upon  the  victims  might  call  forth.  Age,  sex, 
and  relationship  were  confounded.  All  shame  was  cast 
aside.  Every  species  of  luxury  and  sensual  indulgence  — 
even  pederasty  and  Lesbianism  —  sullied  the  temple  of 
the  divinity. 

If  any  of  the  young  initiates  resisted  the  importuni- 
ties of  the  libertine  priests  and  priestesses,  or  acquitted 
themselves  negligently  in  the  peculiar  and  often 
unnatural  duties  required  of  them,  they  were  attached 
to  machines  which  plunged  them  into  lower  caverns  — 
where  they  met  their  death.  Their  disappearance  was 
ascribed  to  the  action  of  the  angry  deity  whom  they 
had  offended  by  disobedience.  Shouting  and  dancing, 
by  men  and  women,  supposed  to  be  moved  by  divine 
influence,  formed  a  leading  characteristic  of  these 
ceremonies.  Women  with  disordered  hair  plunged 
chemically  prepared  lighted  torches  into  the  waters  of 
the  Tiber  without  extinguishing  them.  At  these  mid- 
night revels  poisons  were  brewed,  wills  forged,  perjuries 
planned,  and  murders  arranged  for.  The  initiates  were 
of  all  classes  —  even  the  highest  and  most  intelligent. 
Their  numbers  so  increased  that  they  were  considered 
dangerous  to  the  State,  and  the  Senate  abolished  such 
assemblies. 


LIBER  AND  LIBERA.  187 

General  Furlong,  in  his  "  Rivers  of  Life,"  deals  at 
great  length  upon  the  phallic  basis  of  the  religion  of 
Rome.  He  says  the  Palatine  Hill  was  from  the 
earliest  time  dedicated  to  the  male  energy,  while  the 
Capitoline  was  especially  sacred  to  the  female  cult  — 
to  which  the  Romans  were,  as  a  rule,  the  more  favor- 
able. The  phallic  emblems  were  afterwards  modified 
or  interpreted,  so  as  to  be  adapted  to  the  recognition 
and  worship  of  Fire  and  Solar  deities.  Then,  as  now, 
women  were  the  more  enthusiastic  and  more  active 
participants  in  religious  devotions  and  ceremonies.  St. 
Augustine  (A.  D.  400)  tells  us  that  the  sexual  member 
of  man  is  consecrated  in  the  temple  of  Liber,  and  that 
of  woman  in  the  sanctuaries  of  Libera  —  the  same 
goddess  as  Venus  —  and  that  these  two  divinities  are 
called  the  father  and  the  mother,  because  they  preside 
over  generation. 

Liber  was  a  title  of  Bacchus,  in  Avhose  honor  the 
festival  of  the  Liberales  Avas  held  in  March,  six  days 
after  the  Greeks  celebrated  their  Dionysia,  in  honor  of 
the  same  divinity.  The  phallus  played  a  prominent 
]Kirt  in  these  celebrations.  It  was,  in  some  parts  of 
Italy,  placed  upon  a  chariot,  and  with  solemnity  and  great 
honor  draAvn  about  the  fields,  along  the  highways,  and 
through  the  towns.  At  Lavinium  the  festival  Liber 
lasted  a  month.  During  this  time  all  gave  themselves 
up  to  pleasure,  licentiousness,  and  debauchery.  Lascivi- 
ous ditties  and  the  freest  speech  were  accompanied  by 
like  actions.  A  magnificent  car,  bearing  an  enormous 
phallus,  was  slowly  drawn  to  the  center  of  the  forum, 


188  GREEK  AND  ROMAN  PHALLISM. 

and  there  came  to  a  halt.  The  most  respectable  matron 
of  the  town  —  as  being  worthy  of  this  post  of  honor  — 
advanced  and  crowned  this  symbol  of  the  deity  with  a 
wreath.  The  more  voluptuous  part  of  the  ceremony 
took  place  in  the  night  —  for  it  was  considered  unchaste 
to  engage  in  this  part  of  the  rites  in  the  day  time.  The 
worshipers  gathered  at  the  temple,  where  they  lay 
promiscuously  together,  and  honored  their  deity  by  a 
liberal  display  of  the  organs  which  represented  him  and 
his  generative  consort,  as  well  as  by  their  ardent  and 
oft-repeated  nse  in  displaying  the  energetic  and  endur- 
ing powers  which  he  conferred  and  blessed. 

The  next  day,  or  at  least  soon  after,  each  lady  who 
had  served  as  a  sacrifice  to  the  Priapic  god  by  initiation 
into  these  experiences,  expressed  her  gratitude  for  the 
benefits  and  pleasures  she  had  received  by  offering 
small  images  of  his  characteristic  emblem  —  equal  in 
number  to  the  men  who  had  served  her  as  priests  in 
her  sacrificial  devotions.  The  number  offered  —  as 
shown  in  some  still  extant  medals,  illustrative  of  this 
peculiar  scene  —  indicates  that  the  initiates  were  not 
neglected  in  this  part  of  their  devotions. 

Some  days  later  was  celebrated  the  festival  of  Yen  us, 
also  associated  at  Rome  with  the  same  emblem  of 
virifity.  During  this  festival  the  Roman  ladies  pro- 
ceeded in  state  to  the  Quirinal,  where  stood  the  temple 
of  the  phallus.  They  took  possession  of  this  sacred 
object  and  escorted  it  in  procession  to  the  temple  of 
Venus  Erycina,  where  they  presented  it  to  the  goddess. 

A  Cornelian  gem,  with  a  representation  of  this  cere- 


FESTIVAL  OF  VENUS.  189 

mony  upon  it,  was  reproduced  in  the  Culte  Secret  des 
Dames  Romains.  A  triumphal  chariot  bears  an  altar 
upon  which  rests  a  colossal  phallus.  A  genius  hovers 
above  this  symbol  holding  a  crown  of  flowers  sus- 
pended over  it.  The  chariot  and  genius  are  under  a 
square  canopy,  supported  at  the  tour  corners  by  speai'S, 
each  in  the  hands  of  a  semi-nude  woman.  The  chariot 
is  drawn  by  bulls  and  goats,  ridden  by  winged  children, 
and  is  preceded  by  a  band  of  women  blowing  trumpets. 
Further  on  —  at  the  destination  of  the  chariot  and  its 
escort  —  is  a  S3'mbolic  youi,  corresponding  in  size  with 
the  honored  phallus.  This  female  symbol  is  upheld 
by  two  genii,  who  are  poiuting  out  to  the  approach- 
ing phallus  the  place  it  is  to  occupy. 

When  this  ceremony  was  accomplished  by  the  union 
of  these  two  emblems,  the  Roman  ladies  devoutly  es- 
corted the  phallus  back  to  its  temple. 

At  the  close  of  the  festival  of  Yeiuis  came  the  Flor- 
alia,  which  excelled  all  the  others  in  license. 

The  prostitutes  of  the  city  mixed  with  the  multitude 
in  perfect  nakedness,  exciting  the  passious  by  obscene 
songs,  jokes,  stories,  and  gestures,  until  the  festival 
ended  in  a  scene  of  mad  revelry  without  tlie  least  re- 
straint. Cato,  the  younger,  who  was  noted  for  his 
gravity,  was  present  at  one  of  these  orgies,  and  there 
was  a  hesitancy  on  the  part  of  the  participants  about 
giving  reins  to  their  inclinations ;  so  out  of  respect  to 
the  wishes  of  the  representative  citizens  and  matrons 
he  withdrew  —  so  his  presence  need  not  interfere  with 
their  worship  or  lessen  their  enjoyment. 


190  GREEK  AND  EOMAN  PHALLISM. 

A  thousand  sacred  prostitutes  were  attached  to  the 
temple  of  Yenus  at  Corinth,  and  a  similar  number  to 
the  temple  of  the  same  goddess  at  Eryx.  Other  tem- 
ples in  Greece  were  likewise  furnished.  St.  Paul's  de- 
scription of  the  licentious  practices  at  ("orinth  was,  in 
a  degree  at  least,  true  of  most  temples  of  Venus  at  that 
and  some  former  times.  Juvenal  tells  as  that  every 
temple  in  Rome  was  properly  designated  as  a  licensed 
brothel. 

The  Bona  Dea  seems  to  have  been  a  more  select 
society — a  club,  as  it  were,  of  the  elite  of  Rome  — 
organized  aud  controlled  by  the  hon  ton  of  the  Roman 
matrons.  These  Roman  ladies  were  remarkable  for 
their  gravity,  dignity,  and  virtue,  in  their  ordinary 
life  and  associations.  The  stories  told  of  them,  how- 
ever, relating  their  exploits  of  skill  and  endurance  in 
the  rites  of  Yenus,  show  them  to  have  been  fully  a 
match  for  the  well  instructed  graduates  of  the  sem- 
inaries of  Corinth  and  Eryx;  for  they  were  experts 
in  all  the  modes  and  attitudes  which  the  luxuriant 
imaginations  of  experienced  votaries  have  invented  for 
the  performance  of  the  practical  religious  rites  of  their 
tutelar  goddess.  The  ceremonies  of  the  Bona  Dea 
were  a  combination  of  all  the  rites  of  the  other  fes- 
tivals. They  were,  however,  as  already  suggested, 
participated  in  by  the  intelligent  and  prominent  only, 
and  hence  were  more  elegant ;  and,  while  more  refined 
in  their  procedures,  were  quite  as  free,  hcentious,  and 
promiscuous  —  with  all  the  revolting  and  unnatural 
practices  of  the  more  general  orgies. 


NON-PHALLTC  ZOROASTERISM.  191 

"No  very  clear  attempt  has  been  made  to  unravel  f  nlly 
the  Greek  and  Konian  worship  of  Lares  and  Penates. 
They  are  in  origin,  however,  strictly  phallic.  In  India, 
at  the  present  day,  tliey  are  found  in  the  niches  of  the 
domicile  —  elongated  when  they  are  Penates  —  in  mem- 
ory of  male  ancestors  ;  and  ovate  when  they  are  Lares  — 
to  commemorate  the  female  dead  of  the  family.  The 
penates  and  lares  —  the  phallus  and  the  yoni  conven- 
tionalized—  commemorate  the  past  vital  fire  and  energy 
of  the  tribe  or  family. 

NON-PHALLIC    ZOROASTERISM. 

The  ancient  Persians  —  under  the  teachings  of  Zoro- 
aster—  worshiped  the  good  deity  under  the  name  of 
Ormazd.  He  was  defined  as  goodness,  intelligence, 
and  hght ;  and  represented  by  the  sun  and  the  sacred 
fire.  Almman  —  the  embodiment  of  all  evil,  dark- 
ness and  ignorance  —  was  represented  as  night  and 
winter.  The  feminine  creator  was,  represented  by  the 
moon,  earth  and  water.  The  wind  they  recognized 
as  the  acti\aties  of  these  divine  beings  ;  good  or  bad  — 
as  it  wns  beneficial  or  destructive,  bringing  pure  air, 
comfort  and  health,  or  raging  in  storms  and  bringing 
destructive  results. 

In  Zoroasterism  Ave  find  the  religion  of  the  greatest 
purity  of  thought  and  ceremony  among  all  the  ancient 
cults. 

In  later  times,  probably  1000  or  1500  B.  C,  some 
of  the  Persians  learned,   and  to  some  extent  adopted. 


192  KON-PHALLIC  ZOROASTERISM. 

the  Assyrian  religion,  and  worshiped  Mylitta  under  the 
name  of  Mithra  —  or  the  mediator  —  but  never  with 
gross  licentiousness. 

The  followers  of  Zoroaster,  the  modern  representa- 
tives being  the  Parsees  of  India,  have  never  in  their 
worship  been  gross  or  unclean  in  doctrine  or  ceremonial ; 
and  have  never  used  any  images  of  the  Divine. 

The  serpent  is  spoken  of  as  an  evil  princijde,  or  as 
representing  a  servant  of  Ahriman,  but  never  figured 
as  a  religious  emblem  by  the  followers  of  Zoroaster. 

In  short,  the  followers  of  Zoroaster  were  in  no  sense 
idolators.  They  were,  from  the  beginning,  as  they  are 
now,  worshipers  of  one  God.  They  held  fire  as  sacred  — 
not  to  reverence  it  for  its  own  sake,  but  as  the  primal 
representative  of  the  living  and  true,  but  invisible, 
God  — creator  of  all  that  is. 

Firdosi  Toosi,  the  celebrated  Mohammedan  poet,  who 
wrote  Shah  Nama  —  the  history  of  the  Persian  Kings — 
placed  on  the  title  page  the  following  verse  as  a  motto  : 

"  Ma  Pindar  ke  atush  purustan  boodund  — 

Piirustunduya  Pack  yezdan  boodund." 
"Don't  think  they  were  fire  worshipers; 

But  worshipers  of  one  God  only."  * 

The  Persian  version  of  the  fall  of  man  is  nearly  like 
the  Hebrew,  but  much  more  explicit:  The  first  man, 
Meschia,  and  the  first  woman,  Meschiane,  were  be- 
guiled by  the  evil  one,  Ahriman,  who  appeared  to  them 

*  The  author  is  indebted  to  Mr.  Sorabjee  Elciiidana,  a  learned  Parsee, 
a  native  of  Bombay,  and  now  a  resident  of  Los  Angieles,  California,  for  this 
translation,  and  for  most  that  is  here  said  concerning  the  religion  of  the 
followers  of  Zoroaster. 


MIDDLE-AGE  AND  MODERN  PIIALLISM.  193 

in  the  form  of  a  serpent.  Under  his  influence  they 
committed  the  sin  of  carnal  intercourse  —  in  thought, 
word,  and  deed  —  and  thus  transmitted  to  all  their 
descendants  the  taint  of  that  sin.  This  myth,  like  one 
popular  interpretation  of  the  Hebrew  legend,  seems  to 
many  minds  terribly  inconsistent ;  for  man  Avas  created 
male  and  female  and  directed  to  populate  the  earth  — 
even  to  fill  it  —  and  was  furnished  with  no  means  of 
doing  so  except  the  universal  one  of  sexual  congress. 
Yet  these  two  interpretations  make  this  union  —  the 
first  obedience,  to  the  first  god,  of  the  fii'st  command, 
to  the  first  human  beings  —  to  be  the  first  sin  of  tliose 
beings. 

MIDDLE-AGE    AXD    MODEKX   PHALLISM. 

Gnostics. — Much  has  been  said  and  written  con- 
cerning the  Gnostics.  Some  laud  them  as  the  w^isest 
and  purest — while' others  denounce  and  describe  them 
as  the  most  professedly  and  actually  vile  —  among 
men.  The  simple  fact  is,  that  both  these  statements 
are  comparatively  true ;  because  two  entirely  different 
schools  assumed  this  name.  One  class  were  devoted 
students,  austere,  and  abstinent,  who  mortified  and 
reduced  the  body — crucifying  the  appetites  and  pas- 
sions —  in  order  to  purify  the  impulses  and  elevate  the 
mind.  Of  this  class,  while  they  were  fanatical  and 
unpleasant  associates,  much  might  be  said  that  is 
favorable ;  but  they  do  not  come  in  the  line  of  our 
work.     Of  the  other  class  — who  assumed  the  name  in 

13 


194  MIDDLE-AGE  AND  MODERN  PHALLISM. 

self-sufficient  arrogance  —  there  were  many  sects. 
Their  generally  common  dogma,  however,  was  that 
there  was  no  moral  difference  between  human  actions ; 
and,  hence,  they  made  their  religion  minister  to  their 
greed  and  sensuality. 

The  ]N"icolaitans  held  that  sensual  pleasure  was 
the  true  blessedness  of  man  here,  and  the  great  end 
for  which  he  was  created ;  and  that  in  the  future  life 
this  realization  would  be  immeasurably  increased. 
Basilides  was  a  fountain  —  or  rather  a  sink  —  of  all 
uncleanness.  The  followers  of  Carpocrates  not  only 
permitted  sensuality  and  crime,  but  recommended  them. 
Only  those  who  daringly  filled  their  measure  of 
iniquity  were  saved ;  the  only  sin  was  in  opposing  the 
appetites  and  passions  —  which  God  had  implanted; 
so  their  injunction  was  to  yield  to  every  carnal  m- 
clination,  and  their  practices  were  in  keeping  with  their 
doctrines. 

One  sect  entertained  the  stranger  with  all  the  pleni- 
tude of  bed  and  board ;  for,  after  the  meal  was 
disposed  of,  the  host  would  arise  and  say  to  his 
spouse:  "Go,  exhibit  to  our  guest  your  charity;" 
while  he  retired,  that  they  might  exercise  their  gener- 
ating impulses. 

Another  sect  revered  and  exalted  Cain;  and  yet 
another  held  Judas  Iscariot  in  the  highest  reverence. 
These  Gnostics  of  the  left-hand  school  cast  the  shadow 
of  their  errors  and  abominations  over  their  purer  and 
wiser  namesakes ;  but,  in  reading  of  Gnostics,  there 
need  be  no  mistake  as  to  which  school  is  described. 


ST.  COSMOS  AND  DAMIANA.  195 

The  Nezafres,  or  I^azarains,  form  —  or  at  least  very 
recently  formed  —  a  special  sect  in  Syria.  They  adore 
God,  and  believe  in  Jesns  as  a  prophet.  They  pray 
indifferently  to  the  Apostles,  the  Yirgin,  and  the 
ancient  prophets.  They  practice  baptism  by  immersion, 
celebrate  the  ]N"ativity,  the  Ascension,  and  some  other 
festivals — the  most  solemn  of  which  they  call  the 
Festival  of  the  Womb.  In  this  solemnity  they  salute 
women  with  a  holy  respect,  and  affectionately  embrace 
their  knees,  thus  bringing  the  man's  head  on  a  level 
with  the  woman's  al^domen.  From  this  comes  their 
title  of  Worshipers  or  Adorers  oF  the  Womb.  They 
allow  a  plurality  of  wives  and  exalt  libertinage  into  a 
moral  maxim.  On  the  day  of  the  Circumcism  —  that 
is  their  New  Year  —  all  the  women  gather  together  in 
the  hall  of  sacrifice.  The  windows  are  closed  and  the 
lights  are  put  out.  The  men  then  enter,  and  each 
takes,  by  chance,  the  fii-st  woman  he  finds.  Tliis  licen- 
tious cei-emony  is  renewed  several  times  a  year,  partic- 
ularly at  the  Feast  of  the  Womb.  The  chief  and  his 
wife  at  these  times  mingle  on  a  level  with  the  others. 

St.  Cosmo  axd  Damiana. —  A  very  peculiar  relig- 
ious fair  and  festival  was  until  quite  recently  held  an- 
nually, on  September  27th,  at  Isernia  in  JS'aples. 
The  special  feature  of  this  occasion  was  tliat  those  dis- 
eased or  weakened  in  any  part  of  the  body  would  offer 
a  wax  image  of  the  part  affected.  This  offering  was 
accompanied  by  a  fee  to  the  priest  and  a  prayer  to  the 
saint  for  restoration  of  health.  Devout  agents  of  the 
church  mingled  with  thL!  crowds,   crying  aloud  "  St. 


196  MIDDLE-AGE  AND  MODERN  PHALLISM. 

Cosmo  and  Damiana,"  and  carrying  baskets  full  of 
these  wax  images.  The  price  of  these  ex  votos,  as  they 
were  called,  was  ''the  more  you  pay,  the  more  the 
merit."  In  the  vestibule  of  the  church  were  tables,  at 
each  of  which  presided  a  canon  of  the  church  crying, 
"  Here  masses  and  litanies  are  received,"  and  taking  the 
offerings  presented.  By  far  the  larger  proportion  of 
"  ex  votos  "  are  phalli  or  masculine  triads  of  all  sizes, 
and  of  varying  shapes  and  conditions.  Men — old, 
depleted,  or  diseased  —  offered  counterfeits  of  the  ailing 
or  inert  organs,  asking  for  renewed  health  and  vigor. 
The  great  majority  of  the  devotees,  however,  were 
women  and  girls  —  widows,  matrons,  and  maidens  — 
who  also  presented  ex  votos  of  the  masculine  oi-gans  of 
generation  —  of  all  sizes,  and  in  forms  indicating  health 
and  vigor.  These  devotees  paid  the  fee,  offered  their 
prayer,  and,  kissing  the  symbol,  handed  it  to  the  priest. 
Among  the  prayers  heard  by  an  Englishman,  who  was 
at  one  time  near  a  table,  were  the  following:  "  St. 
Cosmo,  dear  Saint,  bless  me  soon."  "Let  it  be  a 
boy."  "St.  Cosmo  send  him  soon."  "Dear  Saint, 
let  it  be  like  this  one,"  etc. 

St.  FouTii^. — In  some  parts  of  France,  until  quite 
recently,  St.  Foutin  received  in  some  respects  the  same 
homage  which  was  bestowed  upon  Priapus.  This  saint 
was  credited  with  having  the  power  of  rendering  barren 
women  prolific,  of  restoring  exhausted  virility,  and  of 
curing  venereal  diseases.  It  was  the  custom  of  the 
men  requiring  his  assistance  to  form  ex  voto  in  wax, 
representing  the  weak  or  diseased  phallus.     The  women. 


SAINTS  FOUTIN  AND  GUERLICHON.  197 

on  the  other  hand,  made  offerings  of  the  jDhalhis  and 
its  appendages  in  the  form  and  of  the  size  which  they 
desired,  in  order  to  insure  children. 

Among  the  rehcs  of  the  principal  church  at  Embrun 
was  the  phallus  of  St.  Foutin.  The  worshipers  of  this 
idol  poured  libations  of  wine  upon  its  extremity  —  which 
was  reddened  by  the  practice.  This  Avine  was  caught 
in  a  jar,  allowed  to  turn  sour.  It  was  then  called 
"holy  vinegar,"  and  was  used  by  the  women  as  a 
lotion  with  which  to  anoint  the  yoni.  At  Puy  en 
Yelay  barren  women  prayed  to  this  saint  and  scraped 
particles  from  the  enormous  phallus,  of  which  they 
made  a  supposed  fertilizing  decoction. 

At  the  church  of  St.  Eutropius,  at  Orange,  was  an 
enormous  phallus,  and  its  natural  appendages  all  cov- 
ered with  leather.  This  covering  was  removed  when 
the  barren  devotees  desired  to  worship  it.  At  Bourg 
Dieu,  near  Bourges,  the  inhabitants  worshiped  a  Priapic 
statue  —  probably  of  Roman  origin.  The  monks, 
fearing  the  people,  did  not  dare  remove  or  destroy  it, 
and  so  called  it  St.  Guerlichon.  Barren  women  flocked 
to  this  abbey,  and,  laying  this  statue  upon  the  gi'ound, 
stretched  themselves  at  full  length  upon  it.  This  was 
repeated  for  nine  consecutive  days.  On  each  day  they 
also  scraped  particles  from  the  exaggerated  phallus  of 
this  idol,  which  was  soon  very  much  reduced  in  size. 
The  particles  in  an  infusion  was  considered  a  certain 
means  of  overcoming  barrenness.  A  similar  statue 
stood  in  the  chapel  of  St.  Guignole,  near  Brest.  The 
very  prominent  w^ooden  phallus  of  this  saint  traversed 


198  MIDDLE-AGE  AND  MODERN  PHALLISM. 

the  statue,  so  that  when  the  devotees  reduced  its  size 
by  scraping  for  their  fertilizing  decoction  a  mallet 
blow  from  behind  performed  the  not  seldom  repeated 
miracle  of  restoring  that  important  member  to  all  its 
pristine  size  and  glory.  St.  Gilles,  in  Brittany,  St. 
Rene,  in  Anjou,  St.  Regnand,  and  St.  Arnaud  were 
similai'ly  adored.  In  the  latter  case  a  mystic  apron 
covered  the  important  symbol.  This  was  raised  in 
favor  of  sterile  devotees,  and  a  simple  admiring  inspec- 
tion with  proper  faith  was  sufficient  to  secure  the  desired 
fertility.  There  are  those  who  believe  and  suggest  that 
the  monks,  as  the  living  representatives  of  these  virile 
saints,  took  an  active  and  efficient  part  in  rendering 
these  devotions  successful,  by  practically  illustrating 
to  these  female  devotees  the  method  their  husbands 
ought  to  follow  in  order  to  secure  fertility.  Whatever 
truth  there  may  be  in  this  suggestion,  would  only  reflect 
upon  the  faithfulness  of  the  monks,  and  not  upon  the 
Catholic  ftiith. 

Other  cases  might  be  cited,  and,  although  this  wor- 
ship was  opposed  l)y  the  higher  dignitaries  of  the  church, 
they  continued  luitil  the  Revolution. 

An  enormous  phallus  of  white  marble,  found  at  Aix, 
in  Provence,  was  an  ex  voto  offered  to  the  deity  pi-e- 
siding  over  the  thermal  waters  by  a  grateful  or  expectant 
patient. 

The  bas-reliefs  of  the  Pont  du  Gard  and  the  amphi- 
theater at  E'imes  show  singular  varieties  of  phalli  — 
simple,  double,  and  triple,  with  branches  pecked  by 
birds,  furnished  with  claws,  bells,  etc.     One  is  bridled. 


JUDICIAL  CONGRESS.  199 

and  ridden  by  a  woman.  A  very  sin<^ulnr  and  compli- 
cated monument  of  this  worship  was  found  in  an  ancient 
tomb  near  Amiens.  It  Avas  a  hooded  human  figure,  in 
a  walking  attitude.  It  was  in  two  parts.  On  remov- 
ing the  u]3per  portion,  consisting  of  the  arms,  head,  and 
bod}^,  there  remained  an  exaggerated  phallus  standing 
on  the  two  human  legs .  This  relic  was  preserved  until  the 
Revolution  in  the  Chapter  of  the  Cathedral  at  Amiens. 
In  the  museum  at  Portici,  there  is  the  cover  of  an 
ancient  vase,  which  seems  to  have  been  used  for  relig- 
ious purposes.  On  this  cover  is  an  enormous  phallus, 
which  a  woman  is  embracing  with  her  arms  and  legs. 
Another  vase  exhibits  a  dealer  in  phalli  exhibiting  his 
wares  to  a  beautiful  woman,  Avho  evinces  evident  delight 
at  their  extraordinary  size  and  fine  proportions. 

The  Judicial  Coj^gress,  sometimes  spoken  of,  and 
oftener  hinted  at,  as  a  practice  of  the  seventeenth  cen- 
tury in  France,  Avas  a  very  simple  affair.  In  those 
days,  sexual  excesses  were  comuiou,  while  religious 
rule  Avas  rigorous ;  so  that  many  poor  creatures,  Avith 
strong  passions  and  keen  consciences,  were  denied  the 
gratification  they  so  much  desired. 

If,  therefore,  one  party  in  a  marriage  asked  an  in- 
dulgence or  a  separation,  because  of  the  impotency  or 
Inefficiency  of  the  other  party,  the  matter  A\as  some- 
times referred  to  a  select  committee,  who  carefully 
examined  into  the  matter.  This  committee  Avere  author- 
ized to  make  occular  and  digital  examination  of  the 
generatiA^e  organs  of  one  or  both  parties.  They  could, 
if  they  chose —  and  this  they  often  did  —  order  them  to 


200  MIDDLE-AGE  AND  MODERN  PHALLISM. 

engage  in  sexual  intercourse  in  the  presence  of  the 
committee  —  this  was  called  a  "  judicial  congress  "  — 
so  that  the  virility  or  impotency  of  either  or  both  might 
be  proven.  The  arbitrators  had  full  power,  too,  to  call 
in  other  parties  —  as  experts  or  assistants  —  who  would 
hkewise  in  their  presence  engage  one  or  the  other  of 
the  disputants  in  sexual  combat  —  in  order  to  test  their 
capacity  and  fitness  for  married  life.  Most  of  the  com- 
plainants were  women.  The  committee  were,  of  course, 
men  —  and  had  the  privilege  of  testing,  as  they  deemed 
it  necessary,  the  question  of  the  woman's  inordinate  de- 
sire —  or  lack  of  proper  desire  —  by  a  personal  en- 
counter with  her.  These  trials,  with  their  various 
modes,  of  "  judicial  congress,"  can,  when  these  facts 
are  known,  be  better  imagined  than  described. 

The  May-Pole.  —  The  erection  of  the  may -pole, 
surrounding  it  with  wreaths  of  flowers,  or  gay  and 
streaming  ribbons,  and  dancing  around  it  with  merri- 
ment and  I'oystering,  sometimes  ending  in  revelry  and 
orgies,  is  a  relic  of  the  ancient  custom  of  reverencing 
the  symbol  of  creation,  invigorated  by  the  returning 
spring  warmth.  And  it  is  realistically,  as  well  as 
poetically,  true,  that 

"In  the  spring  a  livelier  iris  changes  on  the  burnished  doye; 
In  the  spring  a  young  man's  fancy  lightly  turns  to  thoughts  of  love." 

The  Liberty  Cap.  —  The  mystic  cap  of  liberty 
was  originally  red  and  a  badge  of  citizenship,  and, 
hence,  of  freedom  from  the  many  burdens  and  restric- 
tions imposed  upon  foreigners,  l^o  foreigner  was 
allowed  to  wear  a  cap  of  tliis  shape  or  of  a  red  color. 


FISH  ON  WEDNESDAY  AND  FKIDAY.  201 

"When  an  alien  was  adopted  —  or,  according  to  American 
parlance,  "  natnralized  "  —  he  was  circumcised,  made 
a  free  man,  and  entitled  to  wear  the  "  cap  of  liberty  ;" 
or,  as  it  was  then  called,  the  "  cap  of  circumcision." 
This  cap,  when  cleft  at  the  top  so  as  to  represent  a 
fish's  mouth,  and,  hence,  the  adoration  of  the  Celestial 
Yirg'in  mother,  becomes  the  insignia  of  the  royal 
priesthood,  and  is  the  official  "  red  liaV^  of  the  Catho- 
lic cardinals. 

St.  Patrick  and  the  Snakes. — When  St.  Pat- 
rick went  to  Ireland  he  found  the  people  of  that 
country  much  given  to  serpent  worship,  and  their 
crosses  adorned  with  that  symbol  —  some  of  them  very 
elaborately.  He  ordered  these  serpent  emblems  re- 
moved from  the  crosses.  The  clergy  and  most  of  the 
people  obeyed  the  order.  Out  of  this  purification  of 
the  Catholic  symbolism  in  Ireland  arose  the  myth  that 
St.  Patrick  banished  all  the  snakes  from  the  Emerald 
Isle. 

The  Fish  is  a  well-known  phallic  emblem,  symbol- 
izing the  feminine.  It  was  used  alone,  and  in  many 
designs  in  combination  with  other  elements,  always, 
however,  representing  or  i-eferring  to  the  Sovereign 
Goddess.  Fish  was,  among  many  sects,  an  essential 
part  of  every  feast  in  honor  of  the  recognized  dees,  as 
well  as  the  only  animal  food  on  days  sacred  to  her 
service  or  worship. 

Fish  on  Wednesday  and  Friday.  —  The  eating 
of  fish  on  Wednesday  and  Friday  is  usually  explained 
as  simply  a  sanitary  measure  —  or  as  a  fast  for  spiritual 


202  MIDDLE-AGE  AND  MODERN  PHALLISM. 

puriiication.  This  practice,  however,  was  not  originally 
a  fast — but,  on  the  contrary,  a  feast.  It  originated 
in  the  pagan  practice  of  the  worshipers  of  one  cult  of. 
eating  fish  on  Yenus-day,  or  Wednesday,  as  we  call 
it;  while  of  worshipers  of  another  cult,  adoring  the 
same  goddess  under  the  name  Freya,  had  their  feast  of 
of  fish  on  Freya- day,  or  Friday. 

Among  both  these  sects  of  worshipers  it  was  a  sacri- 
lege to  eat  flesh  on  the  ' '  fish  days  "  —  or  goddess-days. 

The  church  adopted  both  these  fish-eating  feast 
days,  giving  l)oth  the  days  and  the  diet  a  very  different 
value,  and  an  interpretation  more  in  harmony  with  its 
own  doctrines. 

The  Mistletoe  was  dedicated  to  Mylitta,  in  whose 
worship  every  woman  must  once  in  her  life  submit  to 
the  sexual  embrace  of  a  stranger.  "When  she  concluded 
to  perform  this  reUgious  duty  in  honor  of  her  acknowl- 
edged deity  she  repaired  to  the  temple  and  placed 
herself  under  the  mistletoe  —  thus  offering  herself  to 
the  first  stranger  that  solicited  her  favors.  The  modern 
modification  of  this  ceremony  is  found  in  the  practice 
among  some  people  of  hanging  the  mistletoe,  at  cer- 
tain seasons  of  the  year,  in  the  parlor  or  over  the 
door,  when  the  woman  entering  that  door  or  found 
standing  under  the  wreath  must  kiss  the  first  man  who 
approaches  her  and  solicits  the  privilege. 

The  Devil's  Horns  and  Cloven  Foot. — The 
idea  and  belief  of  the  devil  having  horns  and  a  cloven 
foot 'originated  in  the  horns  and  cloven  foot  of  the  goat 
as    a   representation  of  Pan  or  Bacchus  —  the  evil  or 


ORDER  OF  THE  GARTER.  203 

false  god  —  the  devil  —  against  whom  the  church  had 
such  au  especially  long  and  persistent  fight.  Nor  was 
this  identification  of  the  Roman  Bacchus  and  the  or- 
thodox devil  an  idle  whim ;  for  surely  the  practical  and 
idolatious  (adulterous)  worship  of  Bacchus  was,  as  it 
is  still,  one  of  the  great  evils  which  all  true  religions 
have  most  difficulty  in  overcoming. 

Devotees'  Names. —  When  monks  or  nuns  enter 
upon  their  consecrated  life,  they  usually  drop  the  names 
by  which  they  are  known  to  their  associates,  and  as- 
sume a  new  name  —  as  they  enter  upon  a  new  life. 
This  name  usually  also  indicates  the  patron  saint  under 
whose  especial  protection  they  choose  to  labor  and  de- 
velop. 

This  is  no  new  thing,  for  a  prophet  of  old,  when 
entering  upon  his  mission,  laid  aside  the  name  given 
him  by  his  parents  and  adopted  a  new  name,  which,  by 
its  form  and  sound,  indicated  the  god  whom  he  served 
and  whose  truth  he  assumed  to  reveal. 

Thus,  Samuel,  Ezekiel,  and  Daniel  worshiped  El. 
Jeremiah,  Isaiah,  and  Hosea  adored  Jah.  Joel  ac- 
knowledged both  Jah  and  El.  Balaam  adopted  Bel 
and  Am. 

This  is  one  of  the  keys  to  the  prevalence  of  special 
cults,  and  often  enables  the  truth-seeker  to  determine 
otherwise  dai'k  questions. 

The  Order  op  the  ' '  Garter  ' '  —  the  first  of  chiv- 
alry—  is  not  a  garter  at  all,  but  the  "  garder  "  or 
'^keeper,"  the  sacredest  and  secretest  of  woman's 
article  of  clothing.     It  is,  by    esoteric  interpretation, 


204  MIDDLE-AGE  AND  MODERN  PHALLISSI. 

unfolded  to  symbolize  and  emphasize  the  most  exalted 
feminine  virtue  of  chastity ;  and  the  one  who  worthily 
wins  and  wears  this  badge  of  knighthood  should  be  the 
keeper  and  defender  of  the  purity  of  every  woman  wdio 
needs  his  sympathy  or  his  protection.  It  is  the  sistrum 
of  Isis  —  the  "  cestus  "  or  girdle  of  the  immaculate  vir- 
gin, the  symbol  of  the  divine  woman  which  every  man 
worsliips  according  to  his  idea  of  divinity  and  woman- 
hood. 


